RI RANGA SRI VOL.04 / ISSUE # 31 dated 11th August 2003

[Guest guest]

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//

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SRI RANGA SRI VOL.04 / ISSUE # 31 dated 11th August 2003

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Dear Bhagavatas:

EDITORIAL:

Kind attention of contributors is invited to the guidelines in “Sri Ranga

Sri” Issues 04/24 dated 06/05/03 and 04/25 dated 06/06/03 and the amendment

in 04/28 dated 07/29/03 (archived at Messages 2678, 2691 and

2903)

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IN THIS ISSUE:

1. IMPORTANT DAYS IN “AVANI”

(18th August 2003 to 17th September 2003)

We have been 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 AVANI (aka) SraavaNa 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. Some dates are from Swami

Deika’s 7th Centenary Commemoration Volume and Nityanu santaanam book of

Lifco. Readers are requested to check and verify and bring to our notice any

corrections quoting appropriate authority.

(Abbreviations: AM: Ahobila Matam, KP: KethaanDipatti, MD: Maha Desikan,

NP: Navalpakkam, PA: Periya Ashramam, PM: Parakaala Matam

PP: Poundarikapuram Ashramam, p: Page number in the above Commemoration

Volume, SD: Sri Desika Darsana Diary of Sri Seva Swamy)

-

2. DESIKAMRUTHAM I:

“HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 8 (CONCLUDED)

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

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

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

(His article has not been received till date. His email address seems to

have been shifted from “Active” to “Bouncing” status, perhaps, due to

technical problems. Hence, it could not be accommodated in this issue)

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

4. GOTRAS AND PRAVARAS – AN OVERVIEW –

PART 9 THE GLORY OF GOUTAMA 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)

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

5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 26:

Prasnams 74 and 75

By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.

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114 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 &

- 30 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.

 

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Tell your friends to join by sending an email to –

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IF not:

Tell us, as to how we may improve.

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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

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1. IMPORTANT DAYS IN “AVANI”

(18th August 2003 to 17th September 2003)

We have been 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 AVANI (aka SraavaNa)) 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. Some dates are from Swami

Deika’s 7th Centenary Commemoration Volume and Nityanu santaanam book of

Lifco. Readers are requested to check and verify and bring to our notice any

corrections quoting appropriate authority.

Abbreviations:

AM: Ahobila Matam,

KP: KethaanDipatti,

MD: Maha Desikan,

NP: Navalpakkam,

PA: Periya Ashramam,

PM: Parakaala Matam

PP: Poundarikapuram Ashramam

p: Page number in the above Commemoration Volume,

SD: Sri Desika Darsana Diary of Sri Seva Swamy)

-

SUBAANU- AVANI (AUGUST–SEPTEMBER 2003)

AvaNi English Date Day

Rohini 04 08/21 Thurs

- NAINARACHAR

- PERIYAVACHAN

PILLAI,

Ranganatha MD (PA)

- Srisaila

Srinivasachar ((p343)

Uthram: 12 08/29 Fri

- PA38=Mysore

Andavan (PA)

Hastham: 13 08/30 Sat

- AM 44 Mukkur

Swathi : 15 09/01 Mon

- KP2/3 + KP3/3=

Tiruvaheendrapuram

ChinnaSwami

Kettai: 18 09/04 Thurs

- AM 2 Tirukkurungudi

 

Moolam

- PA 33(3)=KADanThethi 19 09/05 Fri

- AM28Ranganatha Sadagopa

Poorattadi 25 09/11 Thurs

- PP31+PA31+ NP31=

Vazhuthur

- PA34= Nammandavan

Therazhundur (PA)

Revathi : 27 09/13 Sat

- Thenparai

Andavan (PA)

OTHER IMPORTANT DAYS IN AVANI MONTH

Vaikhanasa, Sri Jayanthi (All) 02 08/19 Tues

Munitraya Sri Jayanthi(PM,PA,PP)03 08/20 Wed

Pancharatra Sri Jayanthi (AM) 04 08/21 Thurs

KrishNapaksha Ekadasi 06 08/23 Sat

Amavasya 10 08/27 Wed

Kalki Jayanthi 12 08/29 Fri

Saama Upaakarma 13 08/30 Sat

Sukla Paksha Ekadasi 20 09/06 Sat

Vaamana Jayanthi 21 09/07 Sun

SravaNa Vratam 22 09/08 Mon

MahaaLaya Paksham Begins 25 09/11 Thurs

Mahaa Bharani 29 09/15 Mon

 

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2. DESIKAMRUTHAM I:

“HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 8 (CONCLUDED)

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 swan is then advised to quickly cross the forests situated between the

Chola and Paandya territories infested by robbers and the shrill-sounding

crickets (v.47). Rama then mentions about the temple of Lord Sundrabaahu

located on the hillock called Vrishabha. This is the Divyadesa called

Tirumaalirumjolai. Reference is made to the Noopura Gangai or Silambaaru,

which directly flowed from the anklet of Lord Trivikrama without touching

the matted hair of Lord Pasupati, says the poet:

 

Nityaavaasam vrishabam achalam sundraaksha yasya vishNOh

Pratyaaseedan sapadi vinamad bhaagadheyam natah syah //

YasyOtsange bali vijayinah tasya manjeeravantam

Paatho divyam pasupati jaTaa sparsa soonyam vibhaati //(v.49)

 

Then comes a description of the river TaamraparNi known for its deposits of

pearls forming small islands. The land looks like the sky studded by

clusters of stars. One can notice here a veiled reference to Sri Nammaazhvar

who was born on the bank of this river.

 

Kalau khalu bhavishyanti naaraayaNa paraayaNaah

Kvachit kvachin mahaa bhaagaah dramiDeshu cha bhoorisah /

TaamraparNi nadi yatra kritamaalaa payasvinee

KaavEri cha mahaa bhaagaa prateechi cha mahaanadi

(Bhaagavata XI.5.38-39)

 

This the verse in questionLV.51)

Muktajaalaih janitapulinaam sookti santaana muktaih

Taaraa poorNam divamiva tatah taamraparNih bhajethah /

Pratyaasattyaa niyata visadaam peeta sindhor maharsheh

PaNeeyam te pariNamayitaa tatra muktaa mayatvam //

 

The river is holy because of its association with Sage Agustya who decided

to settle permanently down predominantly on its banks. The water is

therefore fresh and pure. The presence of Agastya there in the autumnal

season assures purity of waters.

 

The suggested sense of the word “peethasindhu maharshih” (great sage who

drank the ocean) has not been brought out by commentators. It is a veiled

reference to Saint Nammaazhwar who has drunk in the ocean of Sanskrit Vedas

and gave it back in the form of the DraaviDa Veda. . One who drinks this

water (i.e. one who drinks in the nectar of his compositions, viz the

DraaviDa Veda, becomes “muktaamaya” (free from diseases of Samsaara (i.e.

old age, death etc). One becomes “mukta’, i.e. liberated.

 

Description of TaamraparNai is practically the last important feature of the

first Canto. What follows is the description of the seashore that is towards

the left of the TaamraparNi, from which the swan is asked to take off like

an arrow and reach Lanka.

 

The second Canto is full of descriptions of Lanka, its gardens and lakes,

the women in captivity there and Sita in particular and the message to be

delivered. Towards the end, the poet has incorporated a touching benediction

to the swan:

 

ittharh hridayaih janaka tanayaarh jeevayitvaa vacObhih

Sakhyam pushyan dinakara kulE deepyamaanaih narEndraih /

Svairam lokaan vichara nikhilaan soumya! LakshmyEva VishNuh

Sarvaakaaraih tvadanu guNayaa, sEvitO raja hamsah //(II.48)

 

(Enlivening Sita by these words and enhancing your friendship with the

rulers of the solar race, may you wander freely in all the worlds along with

the female swan made for you, like VishNu with Lakshmi)

 

We may note that the benediction of the Yaksha to the cloud is more powerful

and touching. Yaksha suffering as he was in separation from his beloved,

does not want the cloud also to have similar experience. “May there be no

separation even for a moment between you and your beloved, lightning”, he

says.

IshTan dEsaan vichara jalada! Praavrisha sambhratasrih

Maa bhoot evam kshaNamapi cha tE vidyuta viprayOgah // (II.52)

 

We may note that in regard to language and poetic merits, diction and

delineation of the sentiment (i.e love in separation), employment of the

gracious sweet Vaidharbhi style which is free from long compounds, difficult

words and abstruse constructions, the Hamsa SandEsa remains a beautiful

piece of literature in Sanskrit. Desika like KaaLidaasa was a born

Mahaakavi. But, what is more surprising is that he could, apart from writing

Saastric works, silencing the representatives of the rival schools of

thought and keeping the mantle of the Sri Ramanuja Darsana aloft, could also

find time to compose soul stirring poetic works. How intensely active he

must have been in his lifetime! How many works and what a variety! What a

range of thought and what magnitude! What a style and what an appeal! This

is indeed a rare phenomenon. Normally, those who are scholars cannot be

poets; and those who are poets cannot be scholars. But, Desika and the old

generation of scholars to which he belongs, were on a different footing. For

them PaaNDitya and Kavitva were the two eyes. The result is that we have a

magnificent lyric from the facile pen of Desika.

Let me conclude this lecture in the words of Sri Desika himself:

 

KaavyEshu kOmaLa dhiyO vayamEva naanyE

SaastrEshukarkasa dhiyO vayamEva naanyE /

TantrEshu nischita dhiyO vayamEva naanyE

KrishNe nivEsita dhiyO vayamEva naanyE //

(We and not others, have sweet and agreeable intellect in regard to writing

poetic works. We and not others, have formidable intellect trained in

Sastras. We and not others, have the right knowledge regarding religious

treatises. We and not others, have deep devotion to Lord KrishNa)

 

Every word of this declaration is true and significant. The world is yet to

see a scholar-cum-poet equal to Sri Desika. The world of literature, the

arena of Vedanta, the field of Sastras and the realm of religion have all

been simultaneously enthralled, illumined, reinforced and blessed by the

most outstanding and at the same time most unassuming Vedanta Desika. Great

people are of two broad classes: Those who can be emulated and those who can

only be adored from a distance. Sri VenkaTanaata Vedanta Desika belongs to

the second category. We can only pray to him and seek his blessings. We

wonder whether such an embodiment of wisdom and humility ever existed in

flesh and blood, and trod this blessed land of ours. May the great Vedanta

Desika inspire us and guide us in our endeavor to realize the righteous

goals and ambitions of our lives!

--

CONCLUDED –

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3. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SARAM

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

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

(His article has not been received till date. His e.mail address seems to

have been shifted from “Active” to “Bouncing” status, perhaps, due to

technical problems. Hence, it could not be accommodated in this issue)

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

4. GOTRAS AND PRAVARAS – AN OVERVIEW –

PART 9 THE GLORY OF GOUTAMA 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)

--

The Pravartakar of this Gotra is Goutamar.

He has nothing to do with the historical “Gautama Buddha” aka “Siddharta”

whom some have sought to elevate to the status of an Avataara.

 

Next only to the lineage of Aangeeras Maharishi, which branched off into

those of Gautamas, Bharadwajas and Kevala Aangiras, the one bearing the name

of Goutama is one of the largest groups. His lineage itself branched off

into 1o subsets viz.,

1. Aayaasyas,

2. Shaardwatas,

3. KoumaaNdas,

4. Dheerghatamas

5. Ouchnasas,

6. KarENupaalis,

7. RaahugaNas,

8. Somaraajakas,

9. Vaamadevas and

10. Brihdgeetas.

The Pravaras of all these, commence with the name of “Aangiras” and ends

with the name of “Goutama”, the names of the respective Rishis being

sandwiched between these.

 

The name “Goutama” is derived from the root “gOtama”. “tama” means

“darkness” and “gO” means inter alia “bright light”. Together, they indicate

that he dispels darkness (ignorance) by his brilliance (knowledge).

 

Another interpretation goes like this: “gO’ means “Cow”. The words “tara”

and “tama” indicate the comparative and superlatives in Sanskrit. By this,

it could be held that he was the one who had countless cows in his cowshed.

 

The name “Goutama” occurs in Rik Veda, yajur Veda, Saama Veda, Atharva Veda,

Itihaasas, PuraaNas, Kalpa Sutras, Tarka and other Sastras. It is not clear

whether all these relate to one “Goutama” or one or more of the descendents

of the original “Goutama”, who also were known generically as “Gautama”

only! But, one thing is clear. This name has undoubtedly a conjuring effect

by virtue of the virtues of the great Rishi and his illustrious descendents

so much so that, numerous others have sought to pride themselves assuming

this name!

 

Superficial readings of some of the stories about “GOutama” seem anything

but flattering though they do convey a moral beneath each. We will allude to

a few such dubious stories that, however, in the ultimate analysis enhance

the greatness of the Rishi.

 

Sastras permit offering obeisance but prohibit offering Abhivaadanam to

ladies other than one’s mother. This Rishi seems to have done Abhivaadanam

to a lady and that too to a “Brahma Raakshasi”. He introduces himself to the

Raakshasi, as “gOtama” thus:

“ GObhistamO mama dhvastamjaatamaatrasya dEhatah /

viddhi maam gOtamam krityE yaatudhaani nibOdha maam //

 

How it came about is contained in a story in the 94th Chapter of Anusaasana

Parva of Mahaa bhaarata.

 

Once upon a time, there was a severe famine that took a heavy toll on the

lives of livestock, birds and humans as well. All the bodies of water had

become bone dry; not a blade of grass or other greenery survived. When no

food was available, cannibalism ruled the roost not only among men but

extended to the great Rishis themselves! Who were these Rishis, who stooped

so low? The list is unimaginable.

 

Mahaabhaarata lists them thus: (vide 13.94.4)

KasyapO atri VasishTas cha BharadwaajO atha goutamah /

ViswaamitrO jamadagnih saadhvee chaiva api Arundatee //

It may be noted that the list includes the renowned wife of Sage VasishTa.

 

The above Rishis known as Sapta Rishis went hungry for days on end. They

chanced to come across the corpse of a man lying unattended and were

preparing to eat up the entrails of the dead person.

 

A King belonging to the Vamsam of the famous Sibhi Chakravarthi happened to

see their plight and was as much shocked as we are today! Many questions

arose in his mind:

· “How come these great Rishis could stoop to such a despicable act?

· What happened to their Jnaanam, AnushTaanam, Tapas and Vairaaghyam?

· Does it prove the old adage that in the face of hunger every virtue

vanishes?”

(Pasi Vandaal pathum parandu pOm)

 

He fell at their feet, prevailed upon them to stop this sinful act and

offered to give them not only sufficient food but also great treasures that

he had saved “for the rainy day” (may be, in this case “the rainless days!).

 

The King successfully weaned them from consuming the corpse but he was not

successful in persuading them to accept his gifts. This is because the

Rishis felt ”accepting alms” was even more heinous than what they were about

to embark upon. (Yerpadu igazhchchi). All the Rishis spoke to him in one

voice that accepting alms was like consuming honey adulterated with poison.

 

“Raaja! PratigrahO raajnO! madvaa svaadO vishOpamah”

So saying, they left for the deep forest to continue their Tapas.

 

The King was totally disappointed. He summoned his guards to fetch some fig

fruits; concealed within them some gold coins and asked them to hand over to

the Rishis. He did it in all good faith so that the Rishis could slake their

hunger by eating the fruits while he could acquire some merit in seeing that

some portion of his wealth reached the deserving recipients.

 

The Rishis who noticed the coins, refused to accept the gift of fruits

saying “Those who desire supreme happiness here and the hereafter should

never accept such gifts: ”apratigraahyam Yetat prEtya cha Iha sukhEpsinaa”.

 

Each came up with an excuse for not accepting the coins concealed in the

fruits. Let us confine ourselves with what “Goutama” said:

 

Na tallOkE dravyam asti yal lOkam pratipoorayEth /

Samudrakalpa: purushO na kadaachana pooryatE” (MB 13.94.29)

 

“There is nothing in this world that can satiate a person’s desires

completely. Desire is like a vast and deep ocean. Man will never be

satisfied with anything”

 

When the King heard this from his guards, he became very angry. But what

could he do against such great Rishis? He started doing a Yaagam. From the

sacrificial fire pit arose a frightful Raakshasi. The King ordered the

Raakshasi to kill the Rishis. But, how could she also carry out the King’s

orders in the face of the power of penance of the Rishis. She hid herself

under the water of the only lake that had a semblance of water inspite of

the severe drought. She was sure that the Rishis would come to the lake to

drink water and tormented by hunger they would attempt to pluck a few lotus

stems that were still there in the lake and that she could make it a pretext

to kill them.

 

As expected, one day the Rishis came to shores of the lake. She prevented

them from drinking the water saying that she was the guardian of for the

lake and none could drink its waters without her permission. She demanded

that they should appear before her one by one and do “abhivadanam” spelling

out their respective Gotram, Pravaram etc. The Raakshasi expected that in

their thirst and hunger they would not heed her warnings and she could make

that an excuse to kill them for disobeying her.

 

This, however, was a transgression of the Sastric injunction against

offering Abhivaadanam to a lady! A real “Dharma SankaTam” for the Rishis!

 

In their hunger and thirst, the Rishis preferred to disobey Sastra rather

than disobey her command! Each one of them approached her and told their

respective names, Gotrams, Pravarams etc. This is the context in which

“Goutama” did Abhivadanam as mentioned earlier.

We will see another such story in our next posting.

--

To Continue

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5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 27

Prasnams 74 and 75

By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.

----

PRASNAM 74:

YAKSHA:

”MRITAH KATHAM SYAAT PURUSHAH?”

“WHICH PERSON IS AS GOOD AS DEAD?”

YUDISHTIRA:

“MRITO DARIDRAH PURUSHAH”

“HE IS AS GOOD AS DEAD WHO IS POOR”

 

NOTES:

A person who is poor and penniless is indeed in dire straits. For, nothing

seems possible without money. Even his own efforts do not take the poor

person anywhere; these efforts do not yield the expected results. Poverty

afflicts the mind too; the poor person cannot think clearly. Accordingly, he

commits many blunders and worsens the situation.

 

ArthEna hi viheenasya purushasya alpa mEdhasa: /

VyuchchidhyantE kriyaa: sarva greeshmE kusari tO yathaa //

(Santi Parva Ch.8.18)

Come summer, all the rivulets dry up. Likewise all the efforts made by a

poor and dimwitted person come to nothing.

 

In fact, a poor person realizes that truly he is not only penniless but also

friendless, without relatives, without honor and being worthless.

 

Yasyaarthaas tasya mitraaNi, yasyaarthaas tasya bhaandavaah /

Yasyarthaah sa: pumaan lOkE, yasyaarthah sa paNDita: //(VR VI.83.35)

 

 

Friends gather around only if a person is wealthy. Then only his own

relatives seek him. Only the wealthy person can walk with self-respect. In

fact, so much do this world like a person who is rich that it is prepared to

hail an ill educated but rich person, as a very learned person.

 

PRASNAM 75:

YAKSHA:

“KATHAM RAASHTRAM MRUTAM BHAVET?”

“WHEN IS A COUNTRY SAID TO BE DEAD?”

YUDISHTIRA:

”MRUTAM RAASHTRAM ARAAJAKAM”

“A COUNTRY WITHOUT A RULER IS DEAD”

 

NOTES:

No country can govern by itself. In fact, the country may virtually be

governed by a group of persons because the ruler may be implementing their

advice totally. Yet, were there to be no ruler, the same wise group will not

be able to lead the country to prosperity or even maintain order.

 

AraajakEshu raashTrEshu DharmO na vyavatishTatE /

No righteousness remains in a country, which has no king (ruler)

(Santi Parva 67.3)

 

na hi paapaat paapataram asti kinchit araajakaath /

There is no end to the dreadful sins, crimes and evils that can happen in a

country, which is bereft of a ruler.

 

Not only that. In a country without its ruler, the people cannot prosper in

any way. In fact, like a big fish, they tend to destroy one another and

after some time, there will be total destruction and annihilation.

 

Parasparam bhakshyanthO matsaa iva jalE krusaan

(Saanti Parva Ch 67.17)

 

In Ayodhya KhaaNDa of Valmiki Ramayana, Sarga 67 is devoted to the state of

affairs in a kingdom without a king:

 

Yathaa hyanudakaa nadhyO yathaa vaapatruNam vanam /

AgOpaalaa yathaa gaavah tathaa raashtram araajakam // (VR II.67.29)

 

A country without a king will be like a river dried up of its perennial

waters, like a forest totally devoid of all green vegetation, like a village

without any cows or cowherds – a totally irretrievable waste.

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