Guest guest Posted December 3, 2003 Report Share Posted December 3, 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.05 / ISSUE # 06 dated 3rd December 2003 ========================================================= IMPORTANT POLICY STATEMENT: Kind attention of contributors is invited to the guidelines in “Sri Ranga Sri” Issues 04/24 dated 06/05/03 and 04/25dated 06/06/03 and the amendment in 04/28 dated 07/29/03(archived at Messages 2678, 2691 and 2903). NO DISCUSSIONS will be allowed in the JOURNAL even on matters featured in the Regular Issues of the JOURNAL. Any such discussions, appreciations, comments, criticisms or responses may be addressed to -Satsangam. As only members can post, those desiring to post may enroll in the first place, by sending email to – Satsangam- ===================================================================== IN THIS ISSUE: 1.77th TIRUNAKSHATRA MAHOTSAVAM OF PRAKRITAM AZHAGIYA SINGHAR – PHOTOS & VIDEO CLIPS posted by SRI MUKUNDAN (krupa to Malolan List) is reproduced. --- 2. GOTRAS AND PRAVARAS – AN OVERVIEW –PART 15 THE GLORY OF KASYAPA GOTRAM - 1 (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. DESIKAMRUTHAM SRIMAD RAHASYA TRAYA SARAM THE FIVE FUNDAMENTALS- 6. By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” of the Board of Advisors of “Sri Ranga Sri” ----- 4. FROM MAHABHARATA: YAKSHA PRASNAM” Part 32: Prasnams 86 and 87 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. ======================================================================== 124 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of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 05 Issue of Vol. 5 These issues have been archived for public view at - by Sri Diwakar Kannan.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 Srirangasri- IF not: Tell us, as to how we may improve. Dasoham Anbil Ramaswamy Editor & Publisher “Sri Ranga Sri” xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 1. 77th TIRUNAKSHATRA MAHOTSAVAM OF PRAKRUTAM AZHAGIYA SINGHAR – PHOTOS & VIDEO CLIPS sent by Sri Mukundan (appearing in Malolan list) reproduced -------- Today, 3rd December 2003, (Kartigai- Uttrattadi) is the birthday of our beloved Azhagiya Singhar, Prakritam 45th Jeeyar of Ahobila Matam. (A legend in his own lifetime). Sri Mukundan (krupa) has posted to Malolan Net, our sister list, the photos and Video clips taken on the occasion. We are glad to reproduce the same for the information of our members. ------ SrImathE rAmAnujAya namah: Dear SrIvaishNavAs, Please see the photos under the Photo section and a video clip under the Files section, of a few moments captured today at SrIsannidi, Selayur. For Clip: 77th%20tirunakshatram/ Mukundan rAmAnuja dAsan ======================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ======================================================================= 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 15: THE GLORY OF KAASYAPA GOTRAM - 1 (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) Besides the above the following authorities were also consulted for this posting: 1. C.R. Srinivasa Iyengar Swami’s Notes on Valmiki Ramayanam 2. Monier Williams Sanskrit- English Dictionary. 3. A Classical Dictionary of Hindu Mythology and religion by John Dawson, heritage Publishers, New Delhi 4. “Who is who in the Mahabharata” by Subash Mazumdar, published by Bharatiya Vidya Bhavan, Bombay 5. “Life and works of Sri Nigamantha Mahadesikan”- by Prof Sri A. Srinivasaraghavan. ------ The Pravartaka of this Gotram is “Kaasyapa Maharishi”, a Vedic sage to whom some hymns are attributed. He is mentioned in the Vedas, Puranas e.g. Vishnu Purana (iii.12.41), Itihaasas (Srimad RamayaNa, Mahaa Bhaarata, Harivamsa etc) and in fact, the entire gamut of our holy scriptures. He is associated with the work of creation of all living beings. He is found associated with Kurma, Vaamana, Parasuraama and Raama Avataaras. It is mind boggling to comprehend his ubiquitous presence spanning over several Kalpas. The Atharva Veda says, “The self-born Kaasyapa sprang from time”. And, Time is identical with VishNu. Thus, he is identified with LORD VISHNU HIMSELF. The Satapatha BraahmaNa gives a different account of his origin thus: ”Having assumed the form of a tortoise, Prajaapati created offspring. That which he created, he made (akarOt). Hence, the word “Kurma” (tortoise). Kasyapa” means “tortoise”. The Satapata BraahmaNa holds that “All creatures are descendents of Kaasyapa” or “Kachchapa”. Thus, he is associated with “KURMA AVATAARA” According to Mahaabhaarata, he married Aditi and 12 other daughters of Daksha. Upon Aditi, he begot the Adityas, headed by Indra and also Vivaswat and “to Viwaswat was born the wise and mighty Manu”. Srimad Ramayana and VishNu PuraaNa also state that “VishNu was born as a dwarf, the son of Aditi and Kaasyapa” and thus he is associated with VAAMANA AVATAARA. Mahaa Bhaarata also mentions that Parasuraama, after the destruction of the Kshatriya race and performance of Aswamedha sacrifice, is said to have presented the sovereignty of the earth to Sage Kaasyapa who was his priest (MB viii.3164). Thus, he is associated with PARASURAAMA AVATAARA. And, he is considered to be one of the priests of Sri Rama also, next only to Sage VasishTa. Thus, he was associated with RAMA AVATAARA. He is one of the seven great Rishis (Sapta Rishis) By his other 12 wives, he had numerous and very diversified offspring: demons, naagas, reptiles, birds, and all kinds of living beings. He was thus, the father of all, a prolific procreator and as such is sometimes called “Prajaapati’. Among his wives were: Aditi, ArishTa, Danu, Diti, Kadru, Puloma, Surabhi, Vinata etc who were equally responsible for the proliferation of life on earth. Thus, a peep into the stories of his wives would be interesting to understand what a prodigious personage Kaasyapa was. More about this later. It is debated among scholars that the name “Kaasyapa’ may be generic and many Sages took pride in calling themselves as “Kaasyapas”. Many subdivisions of Kaasyapa families are known through the ages (e.g.) Urubilva Kaasyapa, Gayaa Kaasyapa, Dasabala Kaasyapa, NaaDi Kaasyapa, Mahaa Kaasyapa, and Hasti Kaasyapa etc. The other Pravaras of Kasyapa Gotra are (1) Kaasyapa: Kaasyapa, Aavatsara, Daivala (2) Naidruva-Kaasyapa: Kaasyapa, Aavatsara, Naidruva (3) SaaNdilya: (a) Kaasyapa, Aavatsara, SaaNDilya (b) Kaasyapa, Aavatsara, Naidruva, Repa or Raipa, SaNdilya Swami Desika alludes to how Vaalakalyas came to offer their obeisance to Sage Kaasyapa and having been slighted by Indra on their way, cursed Indra that the son of Kaasyapa would defeat him. This son is none other than our revered Pakshiraaja, GaruDa, the eagle mount of the Lord. “Vaalakhilaya- pratijnaa- avateerna!” GaruDa, who was born by the vow of Vaalakhalya –Sages”. {Vaalakhilayas were a group of sages who were extremely dwarfish in bodies, but were great by their penance. When they were coming to attend the sacrifice performed by Sage-Kaasyapa, they were not able to cross a small pit with a handful of water because of the smallness of their bodies. Indra who was coming on his elephant saw them and made fun of them. They became angry and cursed him that he would be defeated in a fight by a son of Kasyapa. When GaruDa went to Svarga to take the Amrita, Indra with his army came to fight hard and was defeated by GaruDa (who was the son of Sage Kaasyapa). [From the Life and works of Sri Nigamantha Mahadesikan- by Prof Sri A. Srinivasaraghavan]} KAASYAPA AND MAADABHUSI WHAT IS THE ORIGIN OF THE WORD "MADABHOOSI"? It is said that when Bharata went to request Sri Rama to return to AyOdhya, Sri Rama declined saying he could not transgress the command of his father. When during the conversation between them (celebrated as "RAMAGITA"), Bharata admired Sri Rama for his devotion to their father. Sri Rama is reported to have referred to Kaasyapa Rishi (of Naidruva Kaasyapa Gotram fame). Kaasyapa's mother was too old to even stand but wanted to be taken for a pilgrimage. Kaasyapa put her comfortably on a hammock and carried her all along to fulfill her wish. Sri Rama referred to him as "one who adorned his mother" (Matru bhooshaNam) and that he himself was no bhooshaNam to his father (quite unlike Kaasyapa), since he could not even perform the last rites of his father. This word "Maatru bhooshaNam" in course of time got corrupted into "MaaDa bhoosi". (I understand that all "MaaDa bhoosis" belong to "Naidrava Kaasyapa GOtram –Authority: heard in KAlakshepam and it is said that because of this "Maatru Sisroosha", Kaasyapa attained Svarga and became Prajaapathi subsequently - ibid. VR. Notes on AyOdhyA khANDam (p19) To Continue- THE GLORY OF KAASYAPA GOTRAM - 2 ================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================== 3. DESIKAMRUTHAM SRIMAD RAHASYA TRAYA SARAM THE FIVE FUNDAMENTALS- 6. By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” of the Board of Advisors of “Sri Ranga Sri” - Having delighted so far in the description of the ParamAtmA and His glorious attributes, Swami Desikan passes on with reluctance, akin to that of a child being dragged away from a toyshop, to the next of the Five Fundamentals, viz., the nature of the Individual Soul or the Jeeva. We have seen so far the character of the Goal to be attained, the "PrApyam"-Tooppul Pillai says that it is as important to understand the traits of the Seeker, the JeevAtmA. This is because, in the absence of an attainer, the goal loses its significance, as Sri Nammazhwar says, "nAn unnai andri ilEn kaNdAi nAraNanE! nee ennai andri ilai". JeevAtmAs are of three categories, depending upon their state of evolution. 1. BaddhAs, constituting the various life forms to be found in this and higher worlds, consisting of the whole hierarchy of beings right from the exalted Chaturmukha BrahmA, down to the lowly lifeless pillar ("BrahmAdi stamba paryantam"), who are inextricably bound by the constricting ropes of Karma, forever being inexorably swept away by the torrents of their own good and bad deeds, with not a straw to clutch at for support and to swim ashore to safety. The currents of this Karma PravAha are overwhelmingly strong and the entire body of water filled with innumerable many undercurrents, which suck us in often and anon, ensuring our permanent subjugation. These raging waters of Karma have neither a beginning nor an end-- "anAdi"--, a watery prison that has always been there and would be there too. The Baddha JeevAs therefore consist of all individual souls caught up in the unending cycle of births and deaths that is a feature of this sorrow-filled sea of SamsAra, with all these helpless entities swimming about like so many fish, some big and some small, but all being hapless prisoners of the swirling waters, barely able to keep their heads above water. The mention of BrahmA in this context is to dispel any impression in the minds of readers, that demigods, however high the posts allotted to them by the Paramapurusha, earn such postings only on account of their accumulated merits and once the same are exhausted, they are also as susceptible to the same SamsAric travails as you and I. 2. MuktAs, on the other hand, are those emancipated souls, who have attained relief from the bondage of SamsAra by adopting appropriate strategies prescribed in the Saastras (like Bhakti, Prapatti etc.) and who enjoy the boundless bliss of seeing, speaking to and serving joyfully the ParamAtma at His eternal abode of Sri Vaikuntam. Swami Desikan says that liberation from the Karma PravAha is essentially as a result of the Lord's positive inclination towards the particular Jeeva--"Bhagavat prasAdattAlE atyanta nivrutta samsArar". Why should Emperuman choose one Jeeva for emancipation, while countless others belonging to the same class continue to suffer? If so, what happened to His famous declarations in the Gita, " Suhridam sarva bhootAnAm" (I am a friend and well-wisher of all beings), "SamOham sarva bhootEshu" (I am equal in all beings, absolutely without any bias or preferences). Swami Desikan points out that this is where the effort of the individual soul, in the form of performing an upAya like Bhakti or Prapatti, comes in. To those who yearn to get out of this samsAra, to those who are prompted by boundless love for the Lord, He himself shows the way, as prescribed in the Saastras, for the performance of Prapatti, which ensures emancipation. 3. NityAs are in a class of their own, separate from the two categories mentioned above, never having inhaled even a whiff of SamsAra's poisonous fumes, totally free, like the Lord Himself, of all limitations to their perception, ever free, ever in the eternal service of the Lord, absolutely without a trace even of blemish, physical or in their traits. While the MuktAs are those who have had a benumbing taste of SamsAra and have acquired their citizenship of Sri Vaikuntam through the performance of an appropriate upAya, the NityAs, like Sri AdisEsha, Garuda, Sri VishvaksEna etc. are permanent and eternal residents of Paramapadam, being natural citizens of the august abode of the Lord. They are forever young, energetic in the Lord's service, absolutely identical to Emperuman in looks, dress, conduct, character, traits and in their enjoyment, untouched by even the semblance of stigma on any count, says Sri Bhattar in GuNaratna KOsam- "TE SadhyA: santi dEvA JananI! GuNa vapu: vEsha vritta svaroopa bhOgair vA nirvishEshA: savayasa iva yE nitya nirdOsha gandhA:" It is to these nitya sUrIs that the Purusha SUktA refers, when it says, "Yatra poorvE SAdhyA: santi dEvA:” If all AtmAs are eternal in existence, why should the last class of souls be called "nityAs"? It is not as if the BaddhAs and the MuktAs are, as souls, perishable, though they might temporarily inhabit impermanent bodies. The rationale behind the appellation "nitya" to Sri Ananta, Garuda etc. is due to their being in the constant service of the Lord, without any let, hindrance or interruption, engaged in "nitya kainkaryam", vis-à-vis the other two categories-while the BaddhAs have never had an opportunity to perform divine service, the MuktAs have attained the right after losing it for eons. Whatever be the class of JeevAtmAs, whether they be BaddhAs, MuktAs or NityAs, they share certain common characteristics- 1.aNutvam-Compared to the Lord and His Consort, who are "Vibhu"s or All-pervading like the atmosphere, the individual soul or JeevAtma is microscopic, atom-like and infinitesimal in form. Whether it is the bound soul toiling interminably in SamsAra or the eternally free nitya sUrIs, they all share the characteristic of being minuscule. 2. Anandatvam-Another common trait of AtmAs is their bliss-filled nature-"Anandamaya: tu AtmA, SEshO hi ParamAtmana:” The MuktAs and the NityAs share a bliss that is equal to the Lord's own, says the BrahmasUtra- "BhOga mAtra sAmya lingAccha". 3.GnAnam-All AtmAs are characterized by wisdom, though in the Baddha stage, the AtmA's perceptional faculties are clouded by accumulated Karma, like a looking glass with a surface fogged up by smoke. 4. amalatvam-Another common trait of JeevAtmAs is their essential and basic purity. Again, at the Baddha stage, they might acquire a coating of dirt and dust, due to their sojourn in SamsAra. However, once the grime is removed though appropriate samskArAs and upAyAs, the Atma glows with its entire luster, like a polished diamond. 5. SEshatvam-One more glorious feature that AtmAs share is their subservience to the Lord. Whether they are toiling in this SamsAra with no relief in sight, or are the inhabitants of exalted Paramapadam, all individual souls are eternal slaves of Emperuman, bound to Him by an enduring bond of mutual love and affection. 6. Bhagavat PAratantryam-Just as, despite their delusions of grandeur and independence, all inhabitants of this world are but slaves of the Lord, MuktAs and NityAs too delight in being of voluntary, spontaneous and eternal bondage to the Paramapurusha, ever-dependant on Him. Does the Rahasyatrayam - the ashtAksharam, Dvayam and Charamaslokam-reflect the JeevAtma and its traits? Yes, says Swami Desikan, listing out the specific syllables and words that incorporate a reference-- in the ashtAkshara mantra, the letter "ma" (makAram) present in the PraNava and the "nama:" sabdam. Sri Bhattar too says that the “makAra” represents the Jeeva-"makArArtthO jeeva:” It is also to be found in the "nArAyaNa" sabdam, in which all the AtmAs present in beings and non-beings are termed as "nArA"s. Similarly, the word "PrapadyE" in Dvayam and the assurances "tvA" and "mA sucha:" addressed by Sri Krishna in the Charama Sloka, indicate the Jeevatma. So far, of the Five Fundamentals, the two most important, viz., 1) The Parabrahmam and 2) The Individual Soul, have been covered. The third and fourth are- 3) The "upAya" or Specific Strategy, which the Jeevatma should adopt for emancipation and 4) The Great Treasure which awaits every liberated soul. However, considering the depth and sweep of these latter topics (upAyam and Phalam) and the need to deal with them in detail in other, subsequent contexts which warrant greater elaboration, Swami Desikan stops in this chapter with a mere mention of those sites in the Rahasyatrayam where the "PrApti upAyam" is indicated-the "nama:" and the "ayana" in the Tirumantram, the first halves of the Dvaya Mantram and the Charamaslokam. Similarly, the "Phalam" or the delectable fruit that awaits the sincere seeker is signified in the hidden Chaturtthi ("Aya") in the Tirumantram, the "nama" in the Dvayam and the words "Sarva pApEbhyO mOkshayishyAmi" in the Charamaslokam. True to his promise, Swami Desikan covers the strategy for emancipation in delectable detail in the following adhikArAs-"upAya vibhAgam", "Parikara vibhAgam", and "SAnga Prapadanam". The Phala svaroopam is similarly detailed in the chapters beginning with the "Krita kritya adhikAram", upto the "ParipoorNa BrahmAnubhava adhikAram". ------------------------------- To Continue ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 4. FROM MAHABHARATA: YAKSHA PRASNAM” Part 32: Prasnams 86 and 87 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India -------------------------------- PRASNAM 86 YAKSHA: ”KAA CHA HREE:PARIKEERTITAA?” ”WHAT IS THE DEFINITION OF THE SENSE OF SHAME?” YUDISHTIRA: “HREER AKAARYAM NIVARTANAM” “THE SENSE OF SHAME IS THAT FEELING WHICH MAKES A PERSON HESITATE AND STEP BACK FROM AN INAPPROPRIATE ACT” NOTES: A person who is wedded to righteousness is a careful person. He is careful not to cause an injury, not to speak an unkind word, not to lose sight of the overall perspective of himself in relation to others, whilst either at the pinnacle of joy or in the depths of misery. He also takes exceptional care in stepping back from thinking, saying or doing anything inappropriate to his way of life and conduct. But, the world is full of temptations. The mind does wobble. But, to the righteous person, however, avoiding such pitfalls seems a second nature. To the unrighteous, however, indulging in inappropriate acts is a second nature. Duryodana’s life is a good example of how a person could behave, if he were to be totally bereft of the consciousness of a sense of shame over indulging in reprehensible deeds. No person, much less a prince, would order the disrobing the wife of his own cousin, even if it be granted that the cousin had lost a wager. No person, in his right mind, would plot that Sri Krishna who had come, as a messenger from the Pandavas should be seated on a false platform and on a seat without support, so that when it collapsed, he could be trapped like an animal. Duryodana was guilty of such deeds and many more. In fact, those elders who knew about his intentions did not go away from the scene after failing to dissuade him, did not, it should be said, cover them with glory by choosing to remain as mute spectators. It is to such a “hree” that YudishTira was referring to. PRASNAM 87 YAKSHA: ”KIM JNAANAM PROCHYATE?” “WHAT CONSTITUTES KNOWLEDGE?” “JNAANAM TATTVAARTHA SAMBODAHA:” ”KNOWLEDGE IS REALIZTION OF THE ULTIMATE TRUTH” NOTES: YudishTira would have us believe that knowledge is not being just aware of what exists. Stepping beyond mere awareness and becoming familiar with what exists, what it purports to do or say and being able to explain it does not also constitute knowledge. Knowledge lies in being fully aware of the constituent elements, the constituent truths as well as the single cell from which the “constituency” has arisen of everything to such a point and to such a degree that either above that or below that, there is nothing more to be known. At that point, all doubts cease. There are no more questions. There are no more debates or arguments. This stage is reached when the ultimate truth - that truth from which everything seems to emanate like so many golden tassels – is grasped. While replying to Sage Valmiki’s questions about the noblest and the greatest among men, Sage Narada described Sri Rama as “Veda Vedaanga Tatvagjna:” Sri Rama knew the ultimate essence of truth contained in the Vedas and in the six Vedaangas, that is the six limbs of the Vedas. Sri Rama was also “Sarva Saastraatha Tattvagjna:” He knew the essence of every holy writ, every canon along with commentaries and annotations thereon. And, he knew which stand out of these was the golden thread of truth. Whether it was the Vedas, Vedangas or the Saastras, Sri Rama knew very well not only their sweep and refrain but also where the nugget of truth lay in each and what that nugget meant for life here and beyond. In fact, such a description can also apply aptly to YudishTira himself and to Bheeshma. -------------------------------- To Continue ================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= _______________ Winterize your home with tips from MSN House & Home. http://special.msn.com/home/warmhome.armx Quote Link to comment Share on other sites More sharing options...
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