Guest guest Posted June 24, 2004 Report Share Posted June 24, 2004 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 # 22 dated 24th June 2004 ======================================================= IN THIS ISSUE 1. SWAMI NAMMAZHWAR –Snippets -Part 3(Anbil Ramaswamy) 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 25 THE GLORY OF AANGIRASA GOTRAM – PART 9 (Anbil Ramaswamy) 3. DESIKAMRUTAM “SRIMAD RAHASYA TRAYA SARAM” “THE THREE TENETS”-4 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” Swami of the Board of Advisors of “Sri Ranga Sri” ( “The Three Tenets- Part- 3” was featured in Vol.5/20 dated 06/01/04) 4. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 43: PRASNAM 107 and 108 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Government of India. ================================================================= 140 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of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 21 Issues of Vol. 5 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram (ajiva_rts) 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 for 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. Ever at your service Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 1. SWAMI NAMMAZHWAR –Snippets - Part 3 (Anbil Ramaswamy) ---------------------------- PERIYA TIRUVANTADI Seeraal pirantu sirappaal vaLarndu pEr vaamn aakakkaal pEraaLaa!- maarbaarap pulginee UNDu umizhnda Boomi neer ErpariithE? sollu nee yaam ariya Soozhndu “How come” he asks “without living up to your numerous glorious names and being known as “well born” and “well bred”- you took the Avatar as a dwarf with the name of Vaamana – a despicable dwarf who cannot boast of any merit of birth or upbringing? Perhaps, you thought that only by assuming such a ridiculous form could you go abegging for a gift of earth. And, what earth? YOUR earth that you embraced; YOUR earth that you gulped: YOUR earth that you released at the time of a new Kalpa. Even though such an earth was YOUR VERY OWN, why on earth did you beg of Bali to “gift” it to you with the symbolic pouring of water? I really need an explanation for this queer act of yours. Pulgi: Embraced (Obviously a reference to Bhoodevi) PEraaLan: Renowned with glorious names. In Verse 75, he refers to “CONTAINER BEING CONTAINED” Puviyum iru visumbum ninakaththa nee yen Seviyin vazhi pugunthu enn uLLaaai- avivinRi Yaan periyan nee periyaai enpadanai yaar arivaar Oonparukku UNmaiyeY! uLLu. “Oh! Lord! You hold a discus which is capable of devouring all flesh; this world and Paramapada are contained in you; thus, you are the Lord of both the worlds (Ubhaya vibhuti Nathan). How come, while this being so, you chose to enter me through my auditory faculty and you became contained in me and that too permanently? Now that you are contained in me irretrievably, who can say which one is greater than the other? You OR Me? If you know, you may yourself explain this conundrum (and admit your defeat!) In Verse 86, the Azhwar wonders how people could save themselves when they have absolutely no thought of salvation which Lord Narayana alone can grant. Kaar kalantha mEniyaan kai kalantha aazhiyaan Paar kalantha valvayitraan paambaNaiyaan – seer kalantha solninainthu pOkkaarEl soozh vinaiyin aazh thuyarai en ninianthu pOkkuvaar ippOtu? “People of the world are wasting their time without experiencing the bliss of the Lord’s names; The Lord is of the color of the azure skies; He has the divine discus in his hand; at the time of deluge, he keeps the worlds in “safe custody” in his stomach and protects them; He reclines on the serpent couch. If only people should talk of these facts, they can free themselves from all sins. Without doing this, why are they wasting their lifetime? I wonder how they are able to do this and how else could they ever hope to rid themselves of sins.” --\ --- -To Continue- ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 25 THE GLORY OF AANGIRASA GOTRAM – PART 9 (Anbil Ramaswamy) -------------------------------- AGNI HOTRAM The Mantras cited above mention Atharva as the one who first discovered Agni and also acted as the pioneer in establishing the rules of observing the “Soma Yaga” and other sacrifices through agni. Another Veda vaakhya credits these to Angeeras. Therefore, it appears that both Atharva and Angeeras refer to the same person. What are required for performing Agnihotra? Of course, the foremost is agni. We have seen that Atharva alias Angeeras is the one who discovered this and brought it to use. But, for offering in the Agni, milk, yogurt etc. are also needed. They have necessarily to be got from the cow. The cow would need green grass to eat and survive and yield its products. Rain is needed for the grass to grow. Again, only the cow that has given birth to its calf would be able to yield an udder full of milk. You cannot allow the calf to consume all the milk of mother cow. A delicate balance has to be worked out to determine how much is good enough for the calf and when to wean it away. This weaning away should not be resorted to during the first 10 days of birth of the calf. Atharva alias Angeeras was so thoughtful about all these that he enunciated the needed disciplines for all this and laid down the methodology for the guidance of posterity. Taitriya Braahmanam vouches to this. angeersaO vai satramaasata/ tEshaamprusnidharmadhug aaseet/sjershENaaa jeevat/ (Taittriya BraahmaNam 2.1.1) Angeerasas performed Satra yaaga. A multicolored cow gave milk for the Yaaga. But, there was no a blade of grass for the cow to feed on due to prolonged drought. They extracted juice from the plant called “Soma” and threw away the wastes. The cow survived on his waste. tE abhruvan? Kasmai nu satram aasatE/ yesyaa Oshadhir na janayaama iti / (Taittriya BraahmaNa 2.1.1) They said: “What is the use of our doing Satra yaagam when we are unable to provide fodder for the cow?” tE divO vrishTimasrujanta / yaavanta: stOkaa avaapadhyanta /taavateer OshadhayOjaayanta / They brought rains from the clouds. Earth gave out as many edible plants required as the number of raindrops that fell on it. Taa jaataa: pitarO vishENaa limpan/taasaamjagdhvaarupyantyait/ A genre of “GaNas” called “pitrus” mixed poison with the plants that made the cow fall sick tE abhruvan/ka idamiththama keiti/ They asked: “Who did this? Vayam bhaagadEyam ichchamaanaa iti pitarO abhruvan / “We only did this” replied the ‘Pitrus’ “because we want a share in the yaaga” Angeerasas asked: “Kim vO bhaagadhEyam iti?’ “Which portion of the yaaga do you want?” Pitrus replied: agnihOtra Eva” “We need apart in the AgnihOtram only” tEbhya yEtad bhaagadhEyam praayachchan/yaddhutvaanimaarshTi/ taO vai ta Oshadheerasvadayan / They were offered the part desired by them. That is why, after the completion of Satra yaagam, it was made mandatory to pour the Homa dravyas on the southern side of the Yaaga KuNdam that belonged to the pitrus. Having got their share, the pitrus removed the poison and made it possible for the cow to enjoy the delicious food with relish. tE vatsamupaavaasrujan/ idam nO havyam pradaapayEti/ Angeerasas then unleashed the calf. sObhraveet varam vruNai / dasamaa raatreerjaatam na dOhan/ aasangavam maatraa saha charaaNEti / The calf now petitioned: “For the first 10 days after my birth, I should have the exclusive right to drink my mother’s milk. Till then, you should not take any milk from my mother”. I should be allowed to stay with my mother from sunrise to what is known as “Sangava kaalam” (i.e.) 7 ½ to 12 naazhigais) Then only, you can make me part from my mother. Tasmaad vatsam jaatam dasaraateer na duhanti / aasangavam maatraa saha charati / vaarE vrutaim hyaasya/ “Access granted” from then on till today, this practice is being observed meticulously by SishTas. Tasmaad vatsai saim srushTdhyaim rudrO ghaatuka: / ati hi sndhaam dhayati?? If breaching this arrangement, the calf were to imbibe milk, Rudra would kill it. It is clear from the above that the various norms for the world’s welfare were devised by Angeeras. The mantra that praises the glory of all the Vedas also identifies Atharva Veda as Angeerasa Veda. While allotting the four directions to the four Vedas It specifically says: rucha praachee mahatee dig uchyatE/ dakshiNaamaahuh yajushaamapaaraam/ atyharvaNaangeerasaam prateechee/ Saamnaam udeechee mahatee dig uchchyatE// (KaaDakam 3.12.9.10 when referring to the Western direction, it says that it belongs to Angeeras. DAKSHINA DAANAM Those who help the ‘Yajamaana” in Sacrifices are called “Ritviks”. The Yajamaana is required to offer them something in return for their services. This is called “DakshiNa”. Even here, the form and manner in which it should be given are all regulated by the Do’s and Don’ts in the Vedas. Those who are receiving the DakshiNa can accept them only by uttering a prescribed mantra. This mantra names “Angeeras”. The Vedas stipulate that anyone receiving DakshiNa should invariably utter the name of Angeeras enshrined in this mantra. Ka idam kasmaa aadaat/ kaamah kaamaaya/ kaamO daataa/ kaamah pratigriheetaa/ kaamam Samudram aavisa/ kaamEna tvaa pratigrihNaami/ kaamaitatE/ yEshaa tE kaama dakshiNaa/ uththaanasva Aangeerasa: pratigrihNaatu// (Taittriya AaarNyakam 3.10.1.2) “Oh! DakshiNaa! Let Angeerasa receive you.” Why this is so? Taking DakshiNa is considered to be a heinous act. YagjnaValkya’s Dharma Saastra makes it clear that even when one is fit to receive another’s property, one should develop an attitude of renouncing it” Pratigraha samarthOPi prasangam tatra vaarayEt/ Taitrriya Aaaranyakam 2.16 goes one step further to denounce the recipient as one who demeans himself by accepting Daanam (gifts) for helping in the performance of Yagjna. Richyata iva vaa yEsah prEva richyatE yO yaajayati prati vaa grihNaati/ The same Vedas that denounce acceptance of gifts also prescribe that no yagjna will be fruitful without offering gifts to the Ritviks! How can we reconcile these contrary injunctions? Would the Sage who devised the procedures for performing yagjnas even at the dawn of humanity leave this an open question without an appropriate answer? His final verdict is this: “Oh! DakshiNa! Those who accept you should utter this mantra (Indicated above) at the time of acceptance” How does this solve the problem? The point is that any stigma attaching to the acceptance of DakshiNa will not affect the recipient, if he accepts uttering this mantra. Then, where will it go? Will it taint Angeeras? Yes. It will. But, before it could reach Angeeras, it will be decimated and incinerated. How? It is because Angeersa is himself fire (anala) that devours everything. The sin is also consumed by the fire power of Angeeras. Is this possible? This is a valid doubt. Let us analyze this with the help of Vedas themselves. ----------------- To Continue- ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 3. DESIKAMRUTAM “SRIMAD RAHASYA TRAYA SARAM” “THE THREE TENETS”-4 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” Swami of the Board of Advisors of “Sri Ranga Sri” ( “The Three Tenets- Part- 3” was featured in Vol.5/20 dated 06/01/04) Going slightly backwards, readers would remember that we were expanding on the Sharanagati Gadya vAkya, "svAdheeena trividha chEtana achEtana svarUpa stitthi pravritti bhEdam", which tells us that the essential nature ("SvarUpam"), the continued well-being ("Sttithi") and activity ("Pravritti") of the JeevAs, in all their variety, depend on the Iswara. Of the three states, we have already seen how the Jeevas' SvarUpam and Stitthi are entirely dependent on the Lord. Swami Desikan proceeds next to show how their activity ("Pravritti") too is so. The activity of Jeevas consists in- 1. their being the doers of a particular activity ("Kartrutvam"), and 2. their being the enjoyers or experiencing entities ("BhOktrutvam"), deriving pleasure or pain from the activity. The first aspect, viz., the Jeeva's Doership, is entirely subject to Emperuman's will ("ParAdheenam"). This has been conclusively laid down in the Vedas, with the Upanishad telling us that it is the ParamAtma who inspires us from within to engage or refrain from a particular activity-"yam AtmA anatarO yamayati". The Brahma SutrAs too confirm this-"ParAt tu tat ShrutE:" The second aspect indicated above, viz., the Jeeva being the experiencing agent or enjoyer, is also for the Emperuman's purpose, and not our own. The Lord induces such experiences in us, for His own sport and enjoyment. It is through our enjoyment of pleasures and sufferings due to pain, that constitute "leelA rasam" or sport for the Lord. We thus see that both the Doership and the state of experiencing pleasure and pain are solely dependent on and for the purposes of the Lord. We have already been told that there are three classes of Jeevas- 1. the BaddhAs or the souls bound by SamsAric shackles, subject to the vicious cycle of births and deaths 2. the MuktAs, who were originally BaddhAs, but have been liberated through the adoption of an appropriate strategy for liberation like Bhakti or Prapatti, and 3. the NityAs, who are permanent residents of Sri Vaikunttam, having never been subject or exposed to samsAric travails any time, having been blessed with eternal wisdom and service to the Lord. Swami Desikan now deals with the activity ("Pravritti") of each of the aforesaid three categories of Jeevas. What distinguishes the Baddha Jeevas from the other two classes? Five aspects of difference are listed here- 1. avidyA or ignorance-this takes two forms, viz., a) the illusion that the body itself is the Atma, without the realisation of the latter being distinct and different from the former, and b) the illusion that the Atma is independent and unaccountable. These are respectively known as "DEhAtma Bhramam" and "Svatantra Atma Bhramam") 2. Karma-these are the twin shackles of PApa or bad deeds and PuNya or meritorious ones. These bind the Jeeva hand and foot, immobilising him from undertaking any effort for liberation. 3. VAsanA-this is the indelible imprint left by the innumerable acts, good and bad, done through the countless births we have gone through. 4. Ruchi-refers to the insatiable taste for enjoyment of mundane pleasures, resulting from "VAsanA". It is because of the impressions resulting from previous acts, done during previous births, that people develop an attachment to similar acts in their succeeding births too. 5. Prakriti Sambandham-indicates the disadvantages resulting from the Jeeva's association with matter, in the form of the body. It is these five factors, which show the bound JeevAtma to be distinct and different from the liberated souls. The Baddha Jeevas or bound souls are different not only from the Muktas and Nityas, but are characterized by differences among themselves too. Though sharing the common appellation of Bound Souls, due to differences in wisdom, enjoyment, etc., they can be as different from one another as chalk from cheese. We thus find that the exalted deity, the four-headed BrahmA, responsible for Creation is also a Baddha Jeeva, as is a lowly pillar standing stationary in a deserted courtyard. When both the mighty BrahmA and the insignificant pillar belong to the same class of bound souls, what could the ocean of difference between them be due to? In accordance with the deeds of merit and demerit performed by different Jeevas, they acquire bodies differing in social and economic status and in other criteria of physical, physcological and other distinctions. We are told by the Shruti that those who perform meritorious acts are born to Kings, scholarly Brahmins or rich merchants, while those who are guilty of heinous crimes take birth as the progeny of dogs, pigs etc.- "RamaNIya charaNA: ramaNIyAm yOnim ApadyEran BrAhmaNa yOnim kshatriya yOnim vaisya yOnim vA Apooya charaNA: apooyAm yOnim ApadyEran Sva yOnim sookara yOnim chandAla yOnim vA" Thus, what we are is really a factor of what we have done. ------------------ To Continue- ================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================= 4. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 43: PRASNAM 107 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Government of India. PRASNAM 107 YAKSHA: ”KO MATSARA: ITI SMRITA:?” “WHAT IS ENVY?” YUDHISHTIRA: “ HRIDTAAPO MATSARA: SMRITA:” “ENVY IS THAT WHICH SETS THE HEART ON FIRE (DUE TO COVETOUSNESS” NOTES: YuhdishTira is indeed in an excellent position to know, on first hand basis, as to what envy is all about. All his trials and tribulations including the mortification of seeing all his brothers dead for all intents and purposes; and, having to answer the stentorian questions of a Yaksha disguised as a crane are all attributable to the consequences of the burning envy experienced by DuryOdhana over the invincibility of the PaaNDavas and their endless capacity to come out of every odd and in fact each one to their advantage. That DuryOdhana literally burned with envy over his cousins’ fortunes and achievements is well known because, he made no secret of it. After returning from Indraprasta when YudishTira had successfully completed the Rajsuya sacrifice, DuryOdhana felt extremely bitter and poured out his heart to his maternal uncle and his father, the blind King DritaraashTra. Taam drushtvaa PaaNDu putrasya Sriyam paramkaamaham/ Saantim na parigachaaami dahyamaanEna chEtasaa// (Sabha Parva Ch. 45.35) “ I have witnessed the enormity and unequalled wealth and prosperity of YudishTira. Thereafter, I have lost my peace of mind. I am burning inside” “What riles me and makes me burn more fiercely is that none of my plots against him and his brothers succeeded” “kritO yatnO mayaa poorvam vinaasE tasya saubala tath cha sarvam atikramyasa vriddhOpasviva pankajam” (Sabha Parva Ch.43.33) “What steps did I not take to exterminate YudhishTira’s from the face of earth? Somehow, he manages to escape every time. What is worse, he seems to flourish like a lotus blooming to an even fuller bloom” “I am not able to tolerate their grandeur and I am burning with intolerance and jealousy.” amarshEna susampoorNO dahyamaanO divaanisam (Sabha Parva Ch.43.21) Envy is such a forest fire. Even a spark is sufficient to ignite. Once ignited, it rages on uncontrollably or keeps smoldering interminably. -------------------- PRASNAM 108 YAKSHA “KO AHAMKAARA ITI PROKTA:?” “WHAT IS EGOISM?” YUDHISHTIRA: “MAHAA AGJAANAM AHAMKAARA:” “EGOISM IS ONLY ANOTHER NAME FOR PROFOUND IGNORANCE” NOTES: Incidentally, profound ignorance is another name for a confused, deluded mind with a mechanical and instinctual way of acting but with illusions of great self grandeur. All these are, in turn, synonymous with a Taamasic nature or bent of mind. Sri Aurobindo would say ‘A Taamasic person remains well in its indolence and inertia, its stupor and sleep, its blindness and its error” What is the Taamasic ignorant knowledge? Again, in his words, it is “a small and narrow, a lazy or dull obstinate way of looking at things which has no eye for the real nature of the world or of the thing done or its field or the act or its conditions. The Taamasic mind does not look for real cause and effect, but absolves itself in one movement or one routine with an obstinate attachment to it, can see nothing but the little section of personal activity before its eyes and does not know in fact, what it is doing but blindly lets natural impulsion work and through its deed results of which it has no conception, foresight or comprehending intelligence” (Essays on the Gita Ch. Xix) Thus, a person who is steeped in Taamasic ignorance leads a life making a virtue of it. Remaining inert and inactive, he develops delusions of unassailability and grandeur. Due to delusions of self importance, he does not realize that he has made his life a cud chewing bovine existence. Pitying the person who has fallen to such a state, YudhishTira reflects that it is only very great ignorance that can beget egoism. ------------------------------ To Continue =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 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.