Guest guest Posted July 7, 2004 Report Share Posted July 7, 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 # 23 dated 7th July 2004 ======================================================= IN THIS ISSUE 1. SWAMI NAMMAZHWAR –Snippets -Part 4(Anbil Ramaswamy) 2. IMPORTANT DAYS IN ADI MONTH 3.GOTRAS AND PRAVARAS – AN OVERVIEW – PART 26 THE GLORY OF AANGIRASA GOTRAM – PART 10 (Anbil Ramaswamy) 4. DESIKAMRUTAM “SRIMAD RAHASYA TRAYA SARAM” “THE THREE TENETS”-5 By Sri Sadagopan Iyengar Swamin (of Coimbatore) “Srikaaryam” Swami of the Board of Advisors of “Sri Ranga Sri” 5. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 44: PRASNAM 109 and 110 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Government of India. =========================================================== 141 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of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 22 Issues of Vol. 5 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram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” =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== 1. SWAMI NAMMAZHWAR –Snippets -Part 4 Tiruvoimozhi-1 (Anbil Ramaswamy) -------------------------- IMPORTANCE OF TIRUVOIMOZHI Of all the Divya Prabhandams, Tiruvoimozhi occupies a special pre-eminent position. It is said that one should sit quietly in front of the Lord while Tiruvoimozhi is recited because the Lord would not like any disturbance while chanting of Tiruvoimozhi goes on. Nammazhwar who is the foremost among Azhwars and foremost among the Acharyas is known as “Satakopa” or “saTaari”. The Sataari that we respectfully receive in the temples is considered the placing of Lord’s feet on our heads. The belief is that this very symbolic contact itself would redeem us. Swami Desika says in Paduka Sahasram Slokam 22 that it is not correct to say that only those who have studied the Divya Prabhandams of Azhwars will be welcome to the Lord and others would not be fit receive His grace. It is for saving even those who could not or did not study the AruLicheyals that the “miracle contact” of SaTaari had been instituted. And, through this, Nammazhwar introduces and recommends the laity to the Lord for redemption. Hence, the importance of Tiruvoimozhi. Verse 1.1.1 Uyarvara uyar nalam uDaiyavan evan? – avan Mayarvara mathinalam aruLinan evan?- avan Ayarvarum amarargaL adhipathi evan?- avan Thuyar aru SuDar aDi tozhudu ezhu mnanE! MananE!: Oh! My Mind! Tozhudu Ezhu: Rise (Redeem) yourself by worshipping SuDar aDI: at the resplendent feet of the Lord Tuyar aru: This alone can obliterate grief. Whose grief? Poorvacharyas prior to Ramanuja used to refer it to the grief of devotees. Emperumaanaar explained that it was the grief of the Lord Himself which got obliterated when the grief of the devotees was removed – “aDiyaargaL tuyaram teera thun tuyar teerndaan aanaan” Uyarvara Uyar nalam uDaiyavan: The lord whose innumerable qualities are natural, auspicious and unexcelled. It is not because of the paucity of His qualities but our own limitations to comprehend. Cf “yatO vaachaa nivartantE apraapya manasaa saha” Mayarvara mathinalam aruLinan: One who granted Jnaana, and Bhakti which alone can dispel the foibles of sheer intellect. BHATTAR calls this “Bhaktirooppanna Jnaanam” Ayarvarum amarargaL adhipathi: One who is the lord of even the tireless Nityasooris. The substance of the verse is ”Sri Narayana is THE Paramaatma and worshipping at His feet alone can confer true bliss” The first line describes His qualities, the 2nd, His grace; the 3rd His Omnipotence. Thus, the 3 lines establish His Paratvam. The 4th line depicts both Parama Hitam (Tozhudu) and Parama Purushaartam (Ezhu). Also, it establishes that the Lord has a “Subhaasrya Sareera”- an auspicious form (NOT the Nirguna, Niraakaara, NirvisEsha Brahmam) by a reference to His glorious feet (SuDar aDi) ---------------------------- To Continue – ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 2. IMPORTANT DAYS IN ADI MONTH --------------------------- Almanac/English Dates//Day//Star//Events//Remarks ============================================================ 01/07.16//Friday//Tiruvadirai// Dakshinayana Punya Kaalam 02/07.17//Saturday//Punarvasu//ADI AMAVASYA 1 03/07.18//Sunday//Poosam//Prativadi Bhayankaram Annan(V&DS) 04/07.19//Monday//Ayilyam//Krishnayarya TTMD (KP 3/2) 06/07.21//Wednesday//POORAM// TIRU ADIP POORAM-ANDAAL, AM26 and Kandadai Thozhappar 07/07.22//Thursday//Uttram//Mysore Andavan (PA 38) 08/07.23//Friday//Hastam//Badrinarayanan 09/07.24//Saturday// Chitrai// Bharadwaja Srinivasa Jiyar and Pakshirajar (V) 10/07.25//Sunday//Swati// AM 25, Bharadwaja Srinivasa Jiyar and Pakshirajar 13/07.28//Wednesday//Kettai//SUKLA PAKSHA EKADASI 15/07.30//Friday// Pooradam//POundarikapurtam Andavan(PPA) 16/07.31//Saturday//utradam//ALAVANDAR, Pundareekakshar, and AM14 + POURNAMI 17/08/01//Sunday// SSRAVANAM//Therkkaazhwar 18/08.02//Monday//Avittam//PATHINETTAAM PERUKKU 25/08.09//Monday//Krittigai// ADI KRITTIGAI 26/08.10//Tuesday// Rohini//AM 22 27/08.11//Wednesday//Mrigasirsham//NP32 Annayarya MD KRISHNA PAKSHA EKADASI 28/08.12//Thursday//Tiruvadirai//NP35: Ayya Devanatha MD 29/08.13//Punarvasu//KP3/1RDMD,Munivahana Swami (P.344) 30/08.14//Saturday//Pushyam//AM36, Prativadi Bhayankaram Annan 31/08.15// Sunday//Ayilyam// KP 3/2 Krishnayarya MD, Indian Independence Day, ADI AMAVASYA (2) Abbreviations: AM: Ahobila Matam, DS: Desika Seva Diary, KP: Kethandipatti, NP: Navalpakkam, P: Pambu Panchangam, PPA: Poundarikapuram Asramam, S: Srirangam Koil Panchangam, TTMD: Tatayarya Maha Desikan, V; Vasan Panchangam, ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 3. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 26 THE GLORY OF AANGIRASA GOTRAM – PART 10 (Anbil Ramaswamy) ------------------------- PRACHITRAM The remnant of the Havis in Yaaga that is offered to Brihaspati is called “Praachitram” There are several references to this “Praachitram” in the Vedas. It is a potent potion that can play havoc on the person receiving/ consuming it. Taittriya Samhita narrates a story that brings out how Brihaspati came to neutralize its potency by invoking appropriate deities. That pooshNE paryaharan that Pooshaa praasyatOruNat tasmaat Pooshaa prapishTabhaagOdantakO hi/ (Taittriya Samhita 2.6.8) They gave it to the deity named Pooshaa. He was not aware of the potential harm inherent in the “Praachitram”. He hurriedly put it in his mouth and started biting it. It was so hard that all his teeth hot pulverized. What happened to “Praachitram”/ Nothing. It stood like a rock. From then on Poosha could not eat anything solid. He had to be offered only soft edibles made out of flour. Tad BrihaspatayE paryaharan sObibhEt/ Brihaspati: iththam vaa vasya aartimaarishyati iti They gave it to Brihaspati. The very sight of it instilled fear in the heart of Brihaspati. He was scared that the fate of Pooshaa will befall on himself. So, he was in no hurry to put it in his mouth. Instead, he thought deeply. Is it not true that when a person who leads trips and falls, those who follow him would have to be doubly careful? The process involved four events in sequence viz., Seeing, Receiving in one’s hand, putting into the mouth and chewing before swallowing it. Brihaspati recited four mantras invoking four deities who could neutralize the toxic effects of the potion. Here are the four mantras: 1. Suryasya tvaa chakshusaa pratipasyaami iti abhraveet na hi suryasya chakshu: kinchana hinasti? “Oh! Praachitram! I am viewing through the eyes of Sungod”. Praachitram did no harm. Can anyone harm the eyes of Surya? 2. dEvasya tvaa savitu: prasavEsvinOR baahubhyaam pooshNO hastaabhyaam pratigruhNaami iti abhraveet / “Oh! Praachitram! Impelled by the deity called “Savita”, I am receiving you through the hands of Asvini devas and Pooshaa” Praachitram did not harm Brihaspati in the act of receiving it. Savitaa, Pooshaa and Asvini devas had used their power of mantra and saved him from the evil effects of receiving “Praachitram” 3. agnEstvaasyEna paasnaami iti abhraveet nahi agnEraasaya kinchana hinasti/ “Oh! Praachitram! I am eating you through the mouth of Agni” So saying, he put it in his mouth. He experienced no difficulty now in biting it. Can anyone harm the face of fire? 4. BraahmaNasya udarENE iti abhraveet, na hi braahmanasyO daram kinchana hinasti/ “Oh! Praachitram! Remember that you are going into the tummy of a BraahmaNa” Praachitram went down into his stomach without any difficulty. The events narrated in the story may appear routine with nothing exciting or exceptional about it. Then, what is the big deal about it, is a reasonable question. The answer is that they are not without significance, It would appear that Brahmins of those days were so disciplined and rigorous in their habits that whatever entered their tummy got easily digested. No need for heartburn medication! Brihaspati was aware of the fact that the eyes, the hands, the mouth and the stomach are governed by the power of various deities act jointly in a sort of Consumer council and protect the consumer from the ill effects of what is ingested. What has this story to do with Aangeerasas” This is a valid question. Those who receive DakshiNai in yaagas, if they mediate and chant the name of Rishi Aangeerasas, he would through his powers ward off the ill effects attaching to the act of receiving DakshiNai. It is with this in mind that Rig Veda mantram proclaims: yE yagjnEna dakshiNayaa samaktaa:… Angeerasa: which means that Rishi Angeeras is there always to protect the person receiving DakshiNai? We have heard how the messengers of Death, will mercilessly take away the soul of a dying person to take it to the hells. But, if he were to utter the name of “Narayana”, they will let him go and ascend up to the Kingdom of God. Srimad Bhaagavatam and Naanmugan Tiruvantaadi of Tirumazhiasai Azhwar confirm this. Similarly, when a person receives DakshiNai uttering the name of Angeeras the Paapam attaching to the act will not attach to the recipient. Is there any other antidote to this Paapam? Vedas declare the a person who officiates in the performance of a yaaga and receives DakshiNai for the performance will have to fast for 3 days together and recite the entire Vedas – while the former may be possible, the latter condition is insuperable. May be, it can also be interpreted as saying that this “Praayschittam” can become effective only if and when the DakshiNai were received invoking Angeeras! ---------------------------- To Continue – ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 4. DESIKAMRUTAM “SRIMAD RAHASYA TRAYA SARAM” “THE THREE TENETS”-5 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” Swami of the Board of Advisors of “Sri Ranga Sri” -------------------------- The Three Tenets-5 Swami Desikan introduces us to a slightly tricky concept at this stage, viz.,Dharma bhoota gnAnam, or Attributive knowledge. We have seen already that the Individual Soul or Jeevatma is the embodiment of Knowledge, which forms its essential nature or SvarUpam. Thus the AtmA's essential nature is GnAnam. The soul also has Knowledge as one of its attributes, similar to others like Blissfulness (Anandatvam), Purity (amalatvam) etc. This Knowledge, as distinct from that forming the basic characteristic of the Atma, is known as "Dharma Bhoota GnAnam". What is the source of support for this mundane body? Composed as it is of inert and non-sentient matter, how does it stay upright and perform various functions expected of it? We have only seen matter staying put in one place, without the capability of moving or functioning independently. If the human body defies the normal rule, what is behind it? We are told that it is the essential nature or SvarUpam of the Jeevatma that provides the requisite support to the material body, ensuring its existence. When we sleep, it is this GnAna svarUpam of the Jeevatma that ensures continued life during sleep. But for this crucial support, the body wouldn't survive for long, as we find in the case of dead people, from whose mortal coils the Atma has left. In such cases, we find that the body gradually decomposes and putrefies, attesting to the fact that it is the in-dwelling Atma that is responsible for the Stthiti or continued existence of the body. When we come to "Pravritti" or activity engaged in by the human body, we are told that the same is due to the support provided by the Attributive Knowledge or Dharma Bhoota GnAnam, which is one of the principal characteristics of the Atma (as distinct from its essential nature or Svarupam). Thus when we walk, when we talk, when we engage in innumerable endeavors to achieve various goals in life, when we adopt appropriate strategies to ensure such achievement, etc., it is Dharma Bhoota GnAnam or Attributive Knowledge, which supports us in all these. When we perform Bhakti or Prapatti for reaching the Lord, it is this Attributive Knowledge that makes this possible. We thus see that while the essential nature of the Atma supports the body during sleep and similar states, in the waking state, it is the Dharma Bhoota GnAnam, which extends such support to the body. Does the role of this Dharma Bhoota GnAnam cease, once we perform the requisite endeavors for attainment of our goals? For instance, does a Prapanna, having performed Sharanagati with the aid of this Attributive Knowledge, still need it? Yes, says Swami Desikan, clarifying that such Knowledge enables the individual to continue to perform service to the Lord and to enjoy Him in all His magnificence. If this Attributive Knowledge is the support for all our lawful endeavors, what about those indulging in sinful activities - Does the same knowledge form the basis for these nefarious actions too? Yes, it does, and is responsible for all the sinful deeds and their outcome, says Swami Desikan. What happens when the Jeevatma leaves a particular body? Obviously, the Atma SvarUpam, which was hitherto supporting the body, has flown. Therefore, the body decomposes into the basic elements, of which it was originally made. One important point to note here is that there is no absolute destruction of the body, but only disintegration into its component elements. And when such decomposition happens, what is the support for the component elements? For instance, upon death, all that remains of a body are water, rotted flesh, bones, etc. Since these continue to exist in some form or the other, what is the source of support for these, now that the Jeeva has exited? As in the case of all non-sentient matter, these too are supported by the Lord, as part of His divine shareeram. --------------------------- To Continue – ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ 5. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 44: PRASNAM 109 and 110 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Government of India. -------------------------- PRASNAM 109 YAKSHA: “KAS CHA DAMBHAH PRAKEERTITAH?” “WHAT IS THE WORST FORM OF ARROGANCE?” YUDISHTIRA: “DAMBO DHARMAMDHVAJOCHRAYAH” ”THE WORST FORM OF ARROGANCE IS WHEN A PERSON BOASTS THAT HE IS THE MOST RIGHTEOUS PERSON” NOTES: If the previous question dealt with egoism, it may be said that this question deals with egotism. If it is egoism when a person thinks that there is no need for him to know about anything, egotism it is when a person thinks, at the height of conceit that he has come to know everything. According to YudishTira, it may be pardonable if a warrior thinks he is the best, AS kaRNA always boasted that he can single handedly take on all the PaaNDava, though in a pitched battle, whenever it took place, he was bested by Arjuna. Likewise, it may be pardonable, for a learned man like Vandi who belonged to the court of King Janaka and who had the extraordinary ability to get the better of other scholars in a debate, to boast he was the wisest until he was shown his place by the deformed ten year old and the extremely wise AshTavakra. When such persons like a warrior or a learned person boasts about their valor or eminence, the worst that can befall is their own downward plunge into oblivion. They would be left to rue it all by themselves. But, when a person claiming to be righteous, none is equal to him in righteousness, he too will sink into oblivion but in that process he would cause a little death to the concept of Dharma. Righteousness thrives best when it is devotedly and silently followed. Arrogance either in learning or in valor is a blemish doubtless, but it does not blacken them. On the other hand, conceit and egotism about Dharma would seem to tarnish Dharma itself and is, therefore, pronouncedly vicious. Righteousness is a flower with such tender petals that it will start wilting at the slightest whiff from the fumes of conceit. YudishTira talks about “DhvajOchrayah” What he apparently means is that when a person claiming to be righteous boasts about his righteousness, then Dharama is robbed of its vitality. It becomes sterile and empty. Such an action is as ridiculous and contemptible as a commoner carrying a flag mast and flag wherever he goes holding it aloft to call attention to himself and to his self proclaimed supremacy as if he is royalty. In the hands of the king, the flag will signify his royal presence whereas in the hands of a commoner, the flag is reduced to a piece of cloth. ---- PRASNAM 110 YAKSHA: ”KIM TADDAIVAM PARAM PROKTAM?” ”WHICH IS THE BEST EXAMPLE OF GOOD FORTUNE?” YUDISHTIRA: ”DEIVAM DAANA PHALAM PROKTAM” “GOOD FORTUNE IS NOTHING BUT THE FRUITS OF CHARITY OR GIFTS” NOTES As is commonly understood, good fortune it is to acquire a vast wealth unexpectedly. Or, it may be the attainment of glory hitherto never attained or rarely attained. Or, it may even be the winning of affections of a peerless damsel like OOrvasi or TilOttamaa. But, YudishTira turns his face from such commonplace explanations and, as usual, goes deeper. In order to understand and appreciate what YudishTira has said, it would be necessary to look for an inner and subtler meaning of “good fortune”. Good fortune is that sense of well being and a lasting mental peace; these occur when an act of charity is performed, when something is gifted away. There is dictum about gifting. What is the appropriate moment? The appropriate moment is when it is not sought or expected. It is best when it is “anakaanksham” How should it be given? It should be given without pride, with humility, with an overflowing goodwill or in one word “priyavaak sahitam” in a tone and with the words dripping with honey. (PrasnOttara Ratna Maalika verses 22 and 24) According to another dictum, it is not essential that the item gifted should be self acquired or self earned. Excellent virtue accrues when a gift accepted is later bestowed as gift upon another. Dattasya cha punar danE sunmahat phakllam uchyatE (V.R. vii:76:31) YudishTira will leave occasions to learn in greater detail about the objects that are suitable for being gifted away and the benefits that different gifts bestow upon the giver. Details regarding the gifting away of a piece of land, gold silver, food, water, cow, pair of sandals, an umbrella and so on can be read in Chapters 58-73 of the Anusaasana Parva of Mahaabhaarata. An act of charity or gift bestowed with sweetness and humility yields lasting fame. Keerti bhavati daanEna (Anusaasana Parva CH.57:19) It is also undisputed that it washes away completely the effects of any sin. Daanaani hi naram paapaan mOKshayati na samsayah (ibid Ch. 58:6) What greater good fortune can there be for the simple and matter of fact person or the noble royalty or a pious soul than to be free from their sins, For, in the process of living, sinful errors are committed with or without justification by practically everyone. There is no exception, truly speaking. “Na kaschit na aparaadyati” There is hardly anyone who can be categorized as a Non-offender (V.R.111:#6:11 and 113: 45) Gift that has the power of cleansing a sinner of all his sins and frees him from the cycle of births and death and also assures him a place in the celestial world is indeed the greatest good fortune. --------------------------- To Continue ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ Quote Link to comment Share on other sites More sharing options...
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