Guest guest Posted July 17, 2003 Report Share Posted July 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 # 27 dated 16th July 2003 ========================================================== Dear Bhagavatas: EDITORIAL: IN THIS ISSUE: 1. IMPORTANT DAYS IN “ADI” (17th July 2003 to 17th August 2003) We commenced from the last issue chronicling the important days (not exactly Panchaanga Sangraham) at the beginning of every month of the Indian Calendar. In this issue, we present the important days in ADI (aka AashaaDa) for the general information of members. IMPORTANT DISCLAIMER We do not guarantee the accuracy of the information because these are based on the available Panchaangams and the monthly religious Journals received from India that very often differ in details. Readers are requested to check and verify and bring to our notice any corrections quoting appropriate authority. ----------------------------- 2. DESIKAMRUTHAM I: “HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 6 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. (Text of the lecture received from Dr. Miss M.S.Ramesh, IAS) -------------------------- 3. DESIKAMRUTHAM II: SRIMAD RAHASYA TRAYA SARAM THE CRITICAL CONCEPT- 4 SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE), “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” -------------------------- 4. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 9 THE GLORY OF VASISHTA GOTRAM – Section 3 (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) ------------------------- 5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 25: Prasnams 70 and 71 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. ================================================================ 110 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 & - 26 Issues of Vol. 4 These issues have been archived for public view at - by Sri Diwakar Kannan. 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 – "SriRang++aSri-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. - Important days in the year Subhaanu, with text of Sankalpams for different occasions like Amavasya etc. by Sri K.P.Narasimhan Swami. 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 2. IMPORTANT DAYS IN “ADI” (17th July 2003 to 17th August 2003) We commenced from the last issue chronicling the important days (not exactly Panchaanga Sangraham) at the beginning of every month of the Indian Calendar. In this issue, we present the important days in ADI (aka AashaaDa) for the general information of members. IMPORTANT DISCLAIMER We do not guarantee the accuracy of the information because these are based on the available Panchaangams and the monthly religious Journals received from India that very often differ in details. Readers are requested to check and verify and bring to our notice any corrections quoting appropriate authority. --\ -------------- ADI (JULY – AUGUST) Tamil Date English Date Day Rohini: 09 07/25 Fri - AM 22 Mrigaseersham: 10 07/26 Sat - NP32=AnnayaryaMD Tiruvadirai 11 07/27 Sun - NP35=Ayya Devanatha Punarpoosam 12 07/28 Mon - KP3/1=OPP.RDMD, - Munivahana Swami Poosam 13 07/29 Tues - Prathivadibhayankaram Annan, - AM36 Ayilyam: 14 07/30 Wed - KP3/2 OP.Krishnarya Pooram 16 08/01 Fri - SRI AANDAAL, - AM 26 - Kandadai ThOzhappar Uthram: 17 08/02 Sat - PA38=Mysore Swathi 20 08/05 Tues - AM25Baradwaja Srinivasa Jeeyar Pooradam: 24 08/09 Sat - Poundarikapuram Andavan (PP) Uthradam 25 08/10 Sun - YAMUNA MUNI (ALAVANDAR), - AM 14 Tiruvonam: 26 08/11 Mon - PunDareekAkshar - Therkkaazhwaar Revathi: 31 08/16 Sat - PA36=Tenbarai OTHER EVENTS IN ADI MONTH ADI PanDigai (DakshiNaayanam) 01 07/17 Thur KrishNa Paksha Ekaadasi 08 07/24 Thur ADI Amavaasya 12 07/28 Mon Sri Badrinarayanar & PatineTTaam Perukku 18 08/03 Sun Periya Tiruvadi (Pakshiraja) 20 08/05 Tues Sukla Paksha Ekaadasi 23 08/08 Fri SravaNa vratam 26 08/11 Mon PourNami 27 08/12 Tues Upakarma & Gayatri Japam (Rig and Yajur) (AvaNI AviTTam)* · As per Pambu Panchangam, Sri Nrisimhapriya (June), Sri Desika Darsana Diary & Guide, It is learned that PouNDarikapuram Asramam has also advised this. The Niyamanan by Parakaala MaTam is not available at this point of time. · For Periyasramam Sishyas, H.H. Niyamanam is to observe Upakarma on 13th July 2003 and Gayatri Japam on 12th August 2003 (Sri Ranganatha Paduka May issue). IMPORTANT NOTE: Bhagavatas belonging to the various MaTams and Ashramams may follow observations as per the niyamanams of the respective Acharyas ======================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx\ xx ======================================================= 2. DESIKAMRUTHAM I: “HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 6 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. (Text of the lecture received from Dr. Miss M.S.Ramesh, IAS) --\ ----- The poet takes considerable pride in describing South India. It has several attractions: first and foremost among them is that it is dotted by a number of holy places (sthaanait divyaH). This is another expression for Divya Desas, the divine abodes for Lord VishNu. The south is beautiful with sandal forests (of course, this is a hide out for the most notorious smuggler). The South is also the source of pearls and the mother of gentle breeze because of the location of the Malaya Mountain. But, there is one drawback with the South – It is the abode of Raakshasas. Rama says that the swan will have to put up with this one trifling demerit and come out to help him, the hapless one: Sthaanair divyaih upachitaguNam chandana araNya ramyaam Muktaasutim Malaya marutam maataram dakshiNaasaam / Asmat preetyai janaka tanayaa jeevitaartham cha gacchan Ekam rakshaahpadam iti sakhE dOsha lEsam sahEthat// The swan is asked to keep flying, looking at the beautiful village girls down below on earth and cross the country sides full of forests, mountains and rivers. Rama asks the swan to hear and enjoy the melodious songs sung by girls guarding crops, sitting in the shade of sugarcane plantations. These songs are an admixture of the Telugu and Kannada languages, says Desika: KarnaaTa aandhra vyatikaravasaat karburE gitibhEdE muhyanteenaam madana kalusham maugdhyam aasvaadayEthah (I.20) Rama then asks the swan to proceed to the Anjanaadri (Tirumala hills) and have darshan of the Lord there. There is a beautiful description of the mountain range in two verses (VV21, 22). By reason of its being the abode of VishNu, by reason of its supporting the earth, by reason of its [peaks which are full of precious stones and by reason of the small white clouds which appear like the recently cast off sloughs, the devotees consider the mountain to be an embodiment of the primordial serpent, AdisEsha himself. VishNOr vaasaad avani vahanaat baddha ratnaih sirObhih SEshah saakshaad ayam iti janaih samyag unneeyamaanah / Abhrair yukto laghubhir acirOnmukta- nirmOka kalpaih AgrE bhaavi tadanu nayanE ranjayan anjanaadrih //(21) The greatness of this mountain is that men who ascend it and the celestials who descend on it from the skies have their sattva guNa heightened, and thus become equal before the Lord’s eyes. They forget their differences and worship the Lord together in groups. We may note that even now, this is the situation obtaining at Tirumala in the divine presence of Lord Sri vEnkatEswara. Tattraarudhair mahati manujaih svargibhiscaavateernaih SattvOnmEshaad vyaapagata- mithastaaar atmayaadibhEdaih / SaadhaaraNyaat phalapariNateh sanghaasO badhyamaanaam Saktyaa kaamam madhuvijayinah tvarh cha kuryaah saparyaam // Then comes the description of the SuarNamukhari river (now called Svaramukhi) situated to the south of the Anjanaadri. The river, fancied as a woman devotee, is described as carrying flowers from the adjacent forest trees with her wave-like hands, for the worship of Lord Siva, says the poet. This is an obvious reference to the temple of Lord Siva at SriKaaLahasti: StOkonmagna sphurita puLinam tvan nivaasEcchayecva Draksyasyaaraat knaka mukharirh dakshiNaam anjanaadrrEh / Aasannaanaam vanaviTapinaarh veechihastaihPrasuuna-nyarcahEtOr upharati yaa noonam ardhEndu moulEh / (23) Rferences like these make it clear that our author Sri Desika is NOT a fanatical SrivaishNava abhorring and avoiding even the mention of the name of gods other than VishNu. Indeed in an earlier verse also (12), reference has been made to Lord Siva. The all-white swan covered by the red pollen of the bandhujiva flowers scattered by wind, is said to resemble the crescent moon on Lord Siva’s head. How can the crescent moon look like the swan, which is rather full and circular in shape? The poet answers that crescent moon looks full because of the pollen of the bandhujiva flowers. For total similarity, the moon should also look red. How could this be possible? Desika says that this is possible because the crescent moon on Siva’s head comes into contact with the red lac painted on Paarvati’s feet. ----- To Continue =xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xx==============================================================DDESIIKAMRUTHAM II: SRIMAD RAHASYA TRAYA SARAM THE CRITICAL CONCEPT- 4 SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE), “SRIKAARYAM” OF THE BOARD OF ADVISORS --\ ---------- Having established the Distinctive Doctrine of our Sampradaayam to be the SharIra-SharIri bhAvam, and expounded on the derived relationships of the Lord being our Sole Support, the Magnificent Master and the Controller of all our actions, Swami Desikan proceeds to identify the specific locations in the Rahasya Trayam (the three esoteric mantras), where the aforesaid associations are outlined. In the process, the Acharya also provides a sneak preview of the bewitching panorama that lies ahead in his magnum opus. Though they deal with essentially the same subject matter, the functions of the three magnificent mantras are distinct and different. The Charamasloka, enunciated by the Gitacharya, tells us that the Lord Himself is the ever-available strategy for attaining Him. He is ever ready to liberate us and to bestow on us bliss equal to His own. For availing His munificence, we have to surrender ourselves to Him, heart and soul. Thus, while Emperuman is the sole strategy for liberation and is the existing and established means therefor (SiddhOpAyam), we have to proffer a willing hand to grasp His extended one. For this, the Lord prescribes an absolute surrender (Prapatti, forming the SAdhyOpAyam) unto Himself. Thus the Charamasloka enjoins upon us to perform Sharanagati to the Lord. The Dvayam, extolled to be a gem among mantras (“Mantra Ratnam”), consisting of two significant sentences, lays down the procedure for performing Prapatti, as ordained by the Charama sloka. The observance of Sharanagati, as prescribed in the Charama Sloka and practiced through the utterance of the Dvaya Mantra, presupposes the knowledge of several significant and enabling concepts, all of which are to be found embedded in the extremely valuable eight-lettered formulation, the Ashtakshara. Though tiny in its form, this mantra is capable of throwing up a wealth of meaning, just as a small mirror reflects huge images, notwithstanding its physical diminutiveness. Taking the Ashtakshara first, Swami Desikan points out that the relationship of the Support and the Supported, subsisting between the Lord and us, is outlined in the “Narayana” padam, which is the third word of the magnificent mantra. It is not without significance that despite the thousands of beautiful names the Lord has, the Upanishad prefers to identify the Paramapurusha as “Narayana” (“Narayana Param Brahma”). Dissatisfied with a single utterance, the Narayana anuvaka engages in a blissful repetition of the blessed name, much in the fashion of a child with a beloved toy, loathe to letting go of it. Thus the Narayana nama has the stamp of approval of Vedanta and of seers like Sri Tirumangai Mannan, who extols its praise at the very beginning of his Periya Tirumozhi (“nalam tarum sollai nAn kaNdu koNdEn, Narayana ennum nAmam”). We don’t have to delve deep into his work to discover the invaluable pearl of the Narayana nama, as the work begins with the same. It is perhaps for this reason that the Azhwar’s work is praised as “arivu tarum Peria Tirumozhi”. And what does this name Narayana indicate? Etymologically, the compound word can be split into two independent syllables-“nArA:” meaning individual souls, and “ayanam”, referring to residence or resting place. In the first formulation, the Narayana padam is construed thus-“NArA: yasya ayanam, sa Narayana:”, defining the Lord as One to whom all the sentient souls and non-sentient matter form a resting place, or in whom / which He resides. When we say that the Jivas form the residence for the Lord, we say in other words that He is ever-present in all matter, sentient and otherwise, pervades everyone and everything, (“antar bahis cha tath sarvam vyApya Narayana sthitha:”) as their inseparable Inner Dweller, as the antaryAmI who resides in their hearts and controls all their actions. The all-pervading nature of the Lord (“VyApakatvam”) is thus derived from this interpretation, as is that of the Universal Controller (“niyantA”). This is but a condensation from the Shruti dictum (“anta: pravishta: SAstA janAnAm sarvAtmA”) The second interpretation of the Narayana padam portrays His role as the physical support of all beings. “nArANAm ayanam ya:” is the alternate version, meaning that He is the residence, refuge and abode of all souls and matter. He is thus the support of all Jivas, who form His sharIram, shoring them up both physically and through His divine will or Sankalpam, as seen earlier. Thus, the Narayana padam indicates the following—that the Lord is our inseparable and sole support, as also that He is all-pervading and controls each and every soul, all the time. In other words, the Jivas have no other support and are pervaded by none other than Narayana. Similarly, the Pranava, which is a word consisting of three letters, indicates that the individual soul exists solely for the purposes of the Lord. Though in our ignorance we might imagine the purpose of our existence to be for the gratification of ourselves and those near and dear to us, the inalienable fact remains that all of us subsist solely for the function of affording some form of satisfaction to the Lord. It should not be construed here that the Lord is dependent upon us for gratification, as He doesn’t want anything, being an “avApta samasta kAma:” one all of whose desires are fulfilled. As SEshAs of the Lord, it behooves us to provide Him satisfaction or delight in some form or the other. “tanakkE Aga enai koLLum IdE” says Sri Nammazhwar, praying for an existence solely for the Lord’s purposes, as behooves the blessed soul, representing the concept of PArArthyam. The intermediate word of the Ashtakshara, viz., and “nama:” explicitly negates the notion of independence of the individual soul and, by implication, confirms its absolute dependence on the Lord, underlining the Jiva’s “PAratantryam”. When we are solely dependent on the Lord, it follows that we have no refuge other than Emperuman, which represents the characteristic of “ananya sharanatvam”. To summarize, the first of the three great mantras, the Ashtaksharam, consisting of three distinct words, themselves compound ones indicating a plethora of purport, indicates the following relationships flowing out of the Critical Concept: - 1. Emperuman being our sole Support, physically and through His divine will (ananya AdhAratvam) 2. Our being pervaded solely by the Lord (ananya vyApyatvam) 3. Our being controlled solely by Emperuman, as our antaryAmI (ananya prEryatvam) (These are the truisms that the Narayana padam specifies) 4. Our existing solely for the pleasure and purpose of the Lord (ananya prayOjanatvam) 5. Emperuman being our sole sanctuary, abode and asylum and the lack of need for us to even consider alternate sources of support and succor (ananya sharanatvam). The same arcane concepts, made much simpler for our benefit, are portrayed by the Dvaya mantra too. As we know, this mantra derives its name from its being comprised of two sentences of considerable significance, bearing the stamp of authenticity of the Shruti. The first of these sentences consists of a declaration of the surrendering soul that it is seeking refuge in the lotus feet of the Lord and His Divine Consort. Ipso facto, this rules out the quest for succor elsewhere, and thus incorporates the concept of ananya sharanatvam described above. The second sentence forms the Prapanna’s avowal that he exists solely for the purposes and pleasure of Sria: Pati, and none other, in a statement of ananya prayOjanatvam. These very same concepts are there for all to find in the Charamaslokam too, which is the third of the esoteric triad. --\ ------- To Continue xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 4. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 9 THE GLORY OF VASISHTA GOTRAM – Section 3 (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) --\ ---------------- VASISHTA WAS BRAHMA! You may wonder how is this possible. It is common knowledge that VasishTa was actually the son (Saakshaat putran) of Brahma. Then, how could he be deemed as Brahma himself? To answer this paradox, we have to have a look at the basics of Yaagas. The performer of any sacrifice (Yajamaana) is required to be assisted by Ritviks. The number of Ritviks varies according to the various types of Yaagas. For example, “JyotishTomam” aka “SOma yaagam” would need 16 Ritviks who would act in 4 different groups each consisting of 4 Ritviks. One among them will be the chief of the particular group, others being assistants to him. These chiefs are called Advaryu, Hotaa, Udgaataa and Brahmaa. Advaryu assumes responsibility for the conduct of the Yaaga as laid down in the procedural manual of Yajur Veda; Hotaa takes the responsibility for reciting the Rik mantras as per the Rik vEda; Udgaata sings the samans (more or less the same mantras but set to music) in the manner laid down in the Saama Veda. The last one who supervises the entire procedure (Master of ceremonies?) is called Brahma. This is the most difficult assignment because he has to have his eyes and ears all around to see that nothing happens to vitiate the efficacy of the performance. Thus, VasishTa, the “Brahma putra” and Ritviks belonging to his lineage are eligible to carry on this function. VASISHTA AND INDRA Vedas give another reason for this. In Soma Yaaga, the primary deity is Indra. VasishTa is the one who has “actually seen” (Pratyaksham) Indra, which other Rishis could not do. And, when he had this Pratyaksham, Indra initiated him into a secret mantra called “stOmabhaaga” and because of his knowledge of this secret formula; he would be honored as Brahma in all sacrifices. And, Indra advised him not to reveal it to other Rishis. Because of this, the descendents of VasishTa came to occupy this coveted position in all yaagas. RishyO vaa Indram pratyaksham naapasyan/ thum VasishTa: pratyaksham apasyath/ sO abhraveet braahmaNam tE vakshyaami yathaa tvat purOhitaa: prajaa: prajanishyantE/ atha itarEbhyO rishibhyO maa prOvaacha iti tasmaa yetanta stOmabhaagaan abhraveet tatO VasishTa purOhitaa: prajaa: praajaayanta tasmaad VasishTO Brahmaa kaarya:/ (Taittriya Samhita 3.5.2) VASISHTA AND ARUNDATI As we saw earlier, VasishTa and his spouse Arundati formed a perfect couple “made for each other” each enhancing the glory of the other. There are several mantras attesting to this (e.g.) Sapta rishaya: prathmaam krittikaanaam arundatee yad druvataam ha ninyu:/ Shad krittikaa mukhya yOgam vahanteeyam asmaakamEdhatvashTamee / (Mantra Prasnam 1.9.7) This is an important mantram in which Arundati’s name occurs. At the time of commencement of Oupaasanam, it is customary for the groom to “show” “Dhruva” and “Arundati” stars. This is the mantram that is recited on the occasion. The seven Rishis (Sapta Rishis) on the firmament are Mareechi, Atri, Angeeras, Pulastyar, Pulahar, Kratu, and VasishTa. They have their respective wives who had their respective names, but collectively they were called by the name “Krittika”. Arundati is the 7th Krittika. All the other Rishis and their wives acknowledged that “Arundati” was the firmest one. The groom while “showing” the Arundati star, tells his bride to be firm and act as the “8th Krittika” taking after the 7th one viz., Arundati. Arundati was never separated from VasihTa and they could be seen always together, KaaLidaasa says in his “Raghu Vamsa” that when King Dileepan visited VasishTa’s place, he paid his respects to both of them “together”. In Kumaara Sambhavam also this togetherness of this couple has been referred to in the context of the Sapta Rishis negotiating the marriage proposals between Lord Siva and Paarvati. While other Rishis came without their spouses, only Arundati accompanied her husband during the negotiations! It is the “Brahmavarchas” of VasishTa that was responsible for the ultimate coronation of Sri Rama and the establishment of “Rama Rajya”. Such is the glory of VasishTa GOtram. (Postings on VasisTa GOtram completed) --\ -------- To Continue - Gautama GOtram =======================================================================xxxxxxxxx\ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx============================\ ========================================= 5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 25: Prasnams 70 and 71 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. --\ ----------- PRASNAM 70 YAKSHA: ”KENASVIDAAVATO LOKAH?” “WHAT IS THIS WORLD OF HUMAN BEINGS AND LIVING THINGS ENVELOPED WITH?” YUDISHTIRA: ”AGJNAANAADAAVATO LOKAH” “THIS WORLD OF LIVING THINGS AND HUMAN BEINGS IS ENVELOPED BY IGNORANCE” NOTES: Does YudishTiar mean that for the universe and its inhabitants there can be no redemption or salvation? Surely, YudishTira with his luminous mind cannot believe ion it, much less say it. Possibly, he meant that the world is gross. What YudishTira possible means may be better understood by studying the following verse from the BrahmaaNDa valli of Taittriya Upanishad, which explains how this manifested world is gross: Yetasmaad aatmana aakaasaah sambhootah /Aakaasaad vaayu: / VaayOragnih/ agnOraapah / adbhyah pritvi // >From that Atman, the Supreme truth, space is born; wherefrom was born air; Out of that emerged the fire; from fire came water and from water emerged the earth. If the space that emerged from truth is subtlest of the five elements, air that came out of it was gross and grosser still were the fire and water. The earth that emerged last was the grossest of all. All the living beings are composed of the five elements and this composition even at its efficient best is full of infirmities like stupidity, obscurity, unwillingness to change etc which in other words, is tamas or ignorance. This state of affairs can change through self-purification so that the Purusha can separate from Prakriti and become the knower, the upholder. PRASNAM 71 YAKSHA: ”KENASVIT NA PRAKAASATE?” “WHY DOES IT NOT SHINE?” YUDISHTIRA: ”TAMASAA NA PRAKAASATE” “IT DOES NOTVSHINE BECAUSE IT IS SMOTHERED BY DARKNESS,” NOTES: Tamas is the most downgraded and inferior of the three guNas (attributes) that animate all, existence. Rajas and Sattva are the other two. Tamas is responsible to the black hole in space whose gravitational force is so high that even light cannot escape from it! It is full of darkness, indolence, obstinacy; it is unconscious of progress and is, therefore, unwilling to progress. The greatest detriment to progress and enlightenment is ignorance. Ignorance is a state of not being aware of light! No progress towards light is possible until this Tamasic dark sheath is shed off. Sri Aurobindo explains thus: ” Man is a being from the mental worlds whose mentality works here involved, obscure and degraded in a physical brain, shut off from its own divine powers and impotent to change life beyond certain narrow and precarious limits” --\ ------- To Continue ========================================================================xxxxxxxx\ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx============================\ ========================================= _______________ 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...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.