Guest guest Posted August 4, 2004 Report Share Posted August 4, 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 # 25 dated 3rd August 2004 ======================================================= EDITORIAL: As already informed, I will be moving to Cleveland, Ohio on 5th August 2004 (Thursday) and stay there till further intimation. Bhaagavatas in and around or passing through Cleveland who wish to meet with me may do so at the following address: C/O Smt. Viji Vijayaraghavan 4260 Marquette Blvd, N. Olmsted, OH 44070 Phone (440) 734-0571 ------------- VISIT TO PITTSBURGH VENKATESWARA TEMPLE ON 7TH AUGUST 2004 (around noon) Bhaagavatas in and around or passing through Pittsburgh on that day who wish to meet with me may do so at the temple. They may contact Sri Parthasarathy Iyengar Swami, Manager or Sri Upaadhyaayam Srinivasan Swami (Priest) for any assistance in this regard. -------------- VISIT TO AURORA BALAJI TEMPLE, CHICAGO ON 19th AUGUST 2004. Bhaagavatas in or around or passing through Chicago on that day who wish to meet with me may do so at the temple premises. Sri N.Krishnamachariar Swami or Smt. Kalyani Krishnamachari (of Chicago) may be contacted for any assistance in this regard. ==================================== CONCLUSION OF OUR SERIES ON “GOTRAS AND PRAVARAS” With the posting in this Issue, we conclude our series on “Gotras and Prarvaras”. We have dealt with the 7 Rishis whose names we mention in our Nitya karma AnushTaanams viz., Atri, Brigu, Kutsa, VasishTa, Goutama. Kaasyapa and Aangeerasa. Many Bhaagavatas have asked us to post similar details about other Rishis like Bharadwaja. We will resume the postings on them after a short break. I request Bhaagavatas to bear with me for this hiatus. Dasoham Anbil Ramaswamy ====================================================== IN THIS ISSUE: 1. Important Days in AvaNi month 2. Upaakarma in TaaraNa year 3. SWAMI NAMMAZHWAR –Snippets -Part 6 >From Tiruvoimozhi (Anbil Ramaswamy) 4. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 28 (CONCLUDED) THE GLORY OF AANGIRASA GOTRAM – PART 12 (Anbil Ramaswamy) 5. Desikamrutam Srimad Rahasya Traya Saram by Sri Sadagopan Iyengar Swamin, Srikaryam of Board of Advisory Consultants of SDDS/ SRS 6. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 46: PRASNAM 113 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Government of India. =========================================================== 143 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 & - 24 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” ============================================================ 1. Important Days in AvaNi month -------------------------- Almanac/English Dates//Day//Star//Events//Remarks =========================================================== 01/08/17/04/Tuesday/ Magham/ AvaNi begins, Periya Vachaan Pillai and Nainaraachaan pillai (As per V) 03/08/19/04/Thursday/Uthram/ GURU moves to Kanya Rasi 04/08/20/04/Friday/Hastam/ GaruDa Panchami 05/08/21/04/Saturday/Chitrai/TiruVaheendrapuram Chinna Swami(KP 2/3 & 3/3) 09/08/25/04/Wednesday/Moolam/AM28 Tirukkurungud RSYMD, PA 33-Kadaanteti, PA-TirukkuDantai ANDavan SRMD 10/08/26/04/Thursday/Pooradam/ Sukla Paksha Ekadasi 12/08/28/04/Saturday/Tiruvonam/SravaNa Vratam, Vikaasanachariar (S) 13/08/29/04/Sunday/Avittam/RIG, YAJUR UPAAKARMA, PourNami, Ist Vanamamalai Jeeyar, Varam Tarum Perumal Appai (S) 14/08/30/04/Monday/GAYATRI JAPAM, Deiva nayakan (V) 15/08/31/04/Tuesday/Poorattadi/ PP 31+PA 31 + NP31 =Vazhuttur, PA 34- NammaaNDavan and Terazhundur Andavan 17/09/02/04/Thursday/Revati/Tenparai Andavan 21/09/06/04/Monday/ RohiNi/Vaikanasa, Pancharatra, Munitraya SRI JAYANTI, Periya Vaachaan Pillai, Nainaraaachaan pillai, PA-Sri Ranganatha MD (S), Srisaila Srinivasachariar (p.343) 22/09/07/04/Tuesday/Mrigasirsham/Paravastu, Bhatterpiran, Tirukkurugaipllaan 25/09/10/04/Friday/Punarvasu/ KrishNa Paksha Ekadasi 29/09/14/04/Tuesday/ AMAVASYA 30/09/15/04Wednesday/Uthram/Mysore Andavan SRMD (PA 38) 31/09/16/04/Thursday/Sama Upakarma (P) KALKI JAYANTI, AM 44 Mukkur VDYMD, AppaachiyaaraNNa (S) ================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================== 2. Upaakarma in TaaraNa year – Sankalpam etc. -------------------------- His Holiness Srimad ParvavaakkoTtai ANDavan, Poundarikapuram Swami Asramam has clarified in his Tele-Upanyasam on 07/31/04 that Yajur Upaakarma for Asramam Sishyas is to be observed on 13th AvaNi ( Sunday 29th August 2004 and that Gayatri Japam on Monday, 14th AvaNi 30th August 2004. The Sankalpam and procedure will be posted shortly ================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================== 3. SWAMI NAMMAZHWAR –Snippets -Part 6 >From Tiruvoimozhi (Anbil Ramaswamy) -------------------------- Pasuram 3.3.1 Ozhivil Kaalamellaam uDanaai manni Vazhuvilaa aDimai seyya vENDum naam thezhikuraL aruvithiruvEnkaTathu ezhikoL sOthai enatai thanatai taantaikkE This verse is the very life breath of SrivaishNava Sampradaya. The Azhwar desires that he should render fautless service (vazhuvilaa aDimai) without interruption (ozhivil), forever (kaalamellaam) being always with the Lord (uDanaai manni) like LakshmaNa. Kaalam ellaam means including the past. How is it possible to do service retrospectively? The implication is that the service done from now on should be so intense and so dedicated as to make up for the lost opportunity in the past. How can LakshmaNa be cited as role model for Kaalamellaam, uDanaai manni, vazhuvilaa aDimai etc. He did fail on every count. How? First, he did not stay with Sri Rama when Sri Rama went after the mysterious stag. Hence, he failed in keeping Constant company as promised by him- sarva dEsa, sarva kaala, sarva avasta etc. Even when Sri Rama and Sri Sita were together privately, LakshmaNa stood outside possibly to avoid embarrassment to the couple enjoying each other’s company. In an imaginary dialogue, Achaaryas used to say, that LakshmaNa asked the Azwar what he would have done in the circumstances. Azhwar replied that he would not leave the place but convert himself into a lamp (Kuthu viLakku) or a stepping stone (PaDikkal) or some such inanimate object and would have stayed put there itself and thus avoided any embarrassment Second, he did not render “vazhvilaa” faultless service because when Sri Rama had specifically asked him to stay and guard Sri Sita, he left her when she uttered some harsh words. This indeed was a “Dharma SankaTam” for LakshmaNa but it is undeniable that he transgressed the specific orders of Sri Rama and his own promise. “aham Sarvam Karishyaami”. The Azhwar is said to have replied that in this event, he would have split his personality one to guard Sri Sita and the other to accompany Sri Rama. All this may look poetic fancy and imagination running riot, but the beauty of the imagination cannot go un-admired. Vazhuvilaa also means devoid of Ahamkaara, Mamakaara etc, craving for name or fame, sense of competition or jealousy, sva bhOghyataa attitude (i.e.) sense of self gratification – Vide Sri Vachana BhooshaNam. Well. That was in TrEta yuga. What about Kaliyuga when the Azhwar lived? Precisely for giving an opportunity to devotees like Azhwar that the Lord had come all the way “down to earth” in TiruvEnkaTam. The service one expects to do in SrivaikunTam can be done HERE and NOW and the Lord in His “Soulabhyam” be prepared to accept it. Ezhil koLL jOthi: His Soundaryam. Also, it means the one who shines in the company of PiraaTTi. Ezhil= PiraaTTi (Mahaalakshmi). Also means the light atop the mountain top. Entail: Swami, Seshi tantaikkE: The emphasis on “kE” denotes” akaaraartha eva” (i.e.) for the sake of the Lord only. It would appear that Azhwar Tiruvaranga PerumaaL Araiyar while reciting this verse was so overwhelmed by emotion that he would go on repeating “ozhivil kaalamellaaam, kaalamellaaam for long without proceeding further. Swami Desikan concludes his “Nigamana Adhikaara of Srimad Rahasya Traya Saaram quoting the verse: “sarveswaran taaLinaik keezh ozhivil kaalam ellaam uDanaai manni vazhuvilaa aDimai seyya naam enra manOratathin paDiyE sarva desa, sarva kaala, sarva avastOchita, sarva vidha kainkaryangaLaiyum etru vaazhwaargaL” --- Pasuram 3.7.1 Payilum suDar oLi moorthiyai Pangayak kaNNanai Payila iniya nam paar kaDal sernta paramanai payilum tiruvuDaiyaarElum avar kanDeer Payilum pirappiDai thOrri emmai aaLum paramarE After establishing that service to the Lord is “Parama Purushaartham” in “Emmaa veeDu”, the Azhwar proceeds to explain the last post” “Purushaartha kaashTa” in this exercise of service. The “ananya sEshatvam” implied in “u” in the PraNava mantram “ I am NOT sEshan to anyone” EXCLUDES only all other deities and one’s own self but INCLUDES “Bhaagavata sEshatvam” (i.e.) Service to the servants of the Lord. Emperumaanaar is said to have exemplified Satrugnaazhwar as the role model of this “Bhaagavata sEshatvam” How? He would cite: Gachchtaam maatula kulam BharatEna tadaa anaghah/ SatrugnO nitya satrugnah preeti puraskritaa?? (VR Ayodhya KhaaNDa 1.1) Satrugna was TAKEN by Bharata to his uncle’s house almost as if he were a piece of luggage or ‘personal effects’. He had no choice nor did he desire any. In serving Bharata, the Bhaagavata Satrugna excelled even LakshmaNa who went with Sri Rama to the forest but is seen on occasions to have exhibited his individuality and personal opinions. Satrugna was “anagha” – blemishless. (i.e.) vazhuvilaa. Cf also, “kEsavaa, PurushOttamaa, kiLar jOthiyaai, kuraLaa enru pEsuvaar aDiyaargaL entammai virkavum peruvaargaLE” (4.4.10) WHO IS A BHAAGAVATA? Anyone whose thought, word and deed are directed solely and EXCLUSUVELY towards Lord VishNu – they are SrivaishNava Bhaagavataas. Azhwar says that they are our masters who are empowered even to sell us! Cf: TiruppaaN Azhwar’s aDiyaarkku ennai aaT paDuthiya vimalan”. The Azhwar says= “I am a slave to the slaves of BHAGAVAAN- “Charamaavati daasa daasan” WHO IS BHAGAVAAN? VishNu purana 5.74 and 75 defines this: “The following six qualities are denoted by the term “Bhaga” viz., Absolute Lordship, absolute valor, absolute fame, absolute prosperity, absolute knowledge and absolute determination” It is the one who possesses all these six qualities can be called “Bhagavaan” It is Sriman Narayana alone who is the soul of all beings. All souls rest in Him. He is the cause and support of all. That is why, He is called “Bhagavaan” which suits Him and Him ONLY. In the case of others, it can at best be used only as a matter of courtesy NOT because they deserve to be called so” Aiswaryam samagrasya veeryasya yasasaa Sriyah Jnaana vairaaghyO chaiva sannaam ‘Bhaga’ iteerana / Vasanti tatra bhootaani bhootaatmanya akhila aatmani Sa cha bhootEshu asEsheshu vakararthas tatO vyayah// ----------------------- To Continue ================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================ 4. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 28 (CONCLUDED) THE GLORY OF AANGIRASA GOTRAM – PART 12 (Anbil Ramaswamy) --------------------------- HAYAGRIVAR You know about the Lord’s avatar in the form of horse faced Hayagriva This was in response to the boon granted to a demon also called Hayagriva that he cannot be killed by anybody other than one with the face of a horse as he himself had!. There was another, not a demon, not the one who challenged but nevertheless had the face of a horse. He was a great Tapasvi and a great devotee of Sriman Narayana. Do you know who this is? It was none other than the son of Atarva- Angeerasa Rishi called “Dadhyang”, the same “Dadeechi” about whom we have described earlier. Srimad Bhaagavatam also avers to the fact that this Dadhyang is the one with the face of a horse. Dadhyangcham asva sirasam” (4.1.42) His very name has the effect of purifying our body and soul, Rig Veda Mantram 1.84.13 says: indrO dadheechO asthibhih/ vritraaNyapratishkrita:/ jaghaana navateernava/ichchanasvasya yah sira:/parvatEshapasritam/tadvidacharyaNaavati // Chaatyaayani BraahmaNa describes the story of this Dadhyang Rishi in detail. So long as he lived in this world, the Asuras could do no harm to anybody. When he left this world and retired to Svarga lOka. The Asuras were greatly relieved and had a field day for their mischief. Indra came to where Dadhyang lived. He learned that the Rishi had left his mortal coil on earth to ascend to the heavens. Indra was shocked. Those who were around suggested that if they could trace even a fraction of the bones of the late Rishi, it would help in vanquishing the Asuras. They remembered that once Aswini devas had learned Madhuvidya from Dadhyang Rishi and they might guide in the search fir the bones. Aswini devas pointed to a place called “CharyaNaavat”, a huge lake on the western side of KrukshEtra and said that the “horsehead” had fallen somewhere around there but were not sure where exactly. With great effort, Indra discovered the skull in the lake. Using the same that was stronger than his own Vajraayuda, Indra killed thousands of Asuras and restored peace. If the bones of a dead person could be so powerful, imagine the power of the descendents of Aangeerasa Rishi. There is another story where also bone of Dadhyang Rishi is reported to have been used to decimate Vritra. There is no contradiction in the two stories. Two expressions used in the context clarify this confusion’ “astabhi:” is in plural similarly, “vritraaNi” is also plural. This means that there were more than a single bone and more than a single Vritra. Every Vritra was killed by Indra only and every time he integrated Dadhyang Rishi’s bones to his own Vajraayudam. DHARMA SATRAM Aangeeras Maharishi not only guided in observing several Yaagas for the welfare of humanity but he has also written a “Dharma Saastram” known as “Aangeerasa Smriti”. In fact, almost all descendents of this lineage are renowned for their contributions to Dharma Saastram. Yagjknavakya Smriti 1.1.4.5 lists the names of several Rishis who contributed to the structuring of Dharma Saastras. Manvantri vishNu haareeta yaagjnavalkyO cha Aangeeraa:/ Yama aapasthamba samvartaa: kaatyaayana Bruhaspatee // Paraasra vyaasa sankalikitaa daksha goutamou/ saataatapO vasishTas cha dharma saastra pravartakaa:// You will see Aangeeras, Samvartar and Brihaspati find a place in this list. All thee belong to the lineage of Rishi Aangeeras. The glory of Angeerasa lineage is highlighted in almost all Vedas, Itihasa and Puranas. They find place in the galaxy of Rishis, Pitrus and even among other mortals. Bashyakaara explains who are the Rishis presiding over the Mantras 16, 17 and 18 appearing in the 35th Sooktam of the 8th MaNDalam of Rig Veda. VasurOchisha:angeerOgOtraa:sahasra Sankhyaakaa: “ayaadindrascha’ ityaadeenaam taasaam trisruNaam rishaya:// is the Veda Bashyam. Meaning “These three Rishis hailing from Aangeeras Gotram are the Rishis for these three mantras” In fact, the entire Atharva Veda is his own making. Nothing more needs to be told for his greatness. There is a mantram in Rigveda 1.139.9 that says in the words of ParuchEpar, son of TivOdaasar as follows: “Dadhyang, Ancient Aangeerasa, PriyamEdar, KaNvar, Atri, Manu – All these rishis know the lives of me and all my forefathers. The essence of all yaagas is in their custody. Only if any of them certify “He is from a good family; He is fit to perform yaaga” can any sacrifice become efficacious. Veda Bashyam confirms this: Asou visishTa janmaa, atO yagjkna yOghya: iti tair vaktavyatvEnatad adheenatvam” Meaning: It is by their grace and permission I have become fit to perform this yagjna. My first obeisance is to them” It may be noted that unlike in the case of others listed, a special adjective is prefixed to Angeeras viz., “Poorva” meaning “ancient’. This shows that the blessings of Aangeerasa are indispensable for earning qualification for performing yagjnas. Dadhyang, and Manu were the direct descendents of Aangeerasa and that is why their names are mentioned. May the Maharishis mentioned in this series shower their blessings of knowledge. Aachaaram and AnushTaanam on all of us and make us worthy of Bhagavaan’s grace. CONCLUDED ================================================= Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================= DESIKAMRUTAM Srimad Rahasya Traya Saram by Sri Sadagopan Iyengar Swamin, Srikaryam of Board of Advisory Consultants of SDDS/ SRS -------------------------- The Three Tenets-6 We saw in the last installment how the Bound Souls (Baddha ChEtana) differ from the other classes of Jeevas (viz., Nityas and the Muktas), as far as their nature or SvarUpam is concerned. Swami Desikan tells us next as to how the former differs from the latter, in respect of Sthithi (Continued Existence) and Pravritti (Activity). Since the Baddha Jeeva has to suffer bondage in this Samsara, imprisoned in these mortal coils, till he is finally liberated through an appropriate strategy like Sharanagati, this is what sets him apart from the Nityas (who have never undergone Samsaric travails) and the MuktAs (who have attained liberation already). As far as differences in activity between these two classes of Jeevas, the Bound Soul is always engaged in meritorious, sinful or general activities, in which the Nityas and Muktas do not indulge. Having dealt with the SvarUpam, Stithi and Pravritti of the Bonded Souls, we move on next to those of the MuktAs. What sets the MuktAs apart from the BaddhAs and theNityas? 1. By SvarUpam or Nature— The MuktAs represent souls liberated from their SamsAric bondage. They have been liberated and attain their essential nature (of Bliss, Wisdom, etc.), as a result of the removal of the twin shackles of PuNya and PApa. They differ from the Nityas, since the latter have never been bound by the fetters of Samsara. Muktas differ too from the Baddha Jeevas, who are still bound hand and foot by their Karma. This is how their SvarUpam or essential nature differs from the other two classes of Jeevas. 2. By Sttithi or Continued Existence- Once the essential nature of the MuktAs manifests itself, they continue to exist eternally in this state. Though there has been a beginning to such existence (in the sense that they too were bound souls once and were liberated at a particular point of time), there would be no end to the same. It is here that they differ from the Nityas, whose SvarUpam has always been manifest in all its purity. The MuktAs differ from one another too, depending upon the specific time at which they attained liberation. 3. By Pravritti or Activity- As can be imagined, the sole activity of the MuktAs is their blissful service to the Lord at Sri Vaikuntam. Since they have enjoyed such kainkaryam only from the date of their liberation, achieved after countless millennia of births and deaths, they differ from the Nityas who have always been enjoying the same without break. They differ from the BaddhAs too, who are still wallowing in the mundane morass and are yet to be favored with the bliss of Bhagavat Kainkaryam. The Nityas Applying the same parameters of SvarUpam, Sthithi and Pravritti to the third and ultimate class of Jeevas, Swami Desikan tells us that their essential nature has always been manifest, in all its purity, bliss and wisdom, without a beginning and an end. Unlike the MuktAs, who join the show in the middle and the BaddhAs who are yet to realize that there is a show at all, the Nityas are permanent members of the Celestial Cast headed by the Eternal Actor. How then do they differ from the Lord, who too is a permanent resident of Sri Vaikuntam? They are His eternal slaves and He, their Supreme Master. In respect of Stthithi, Nityas differ from the Muktas due to their eternal enjoyment of the Lord, while for the latter; it begins only from the date of their liberation. Do the Nityas differ from one another in respect of their existence, as do the Muktas? No, for all of them have equally long and continued bliss of Bhagavat anubhavam. Here, while denoting this anubhavam, Swami Desikan uses the word "SEshi tatva anubhavam", when he could have easily said "SEshi anubhavam". This is to indicate that the enjoyment is of the Divine Duo consisting of the Lord and His Consort and not merely of Emperuman. Similarly, the differences in the activities or Pravritti of the Nityas consist in their continuous engagement in service to the Lord, without a beginning and an end. We are told by Azhwars and others that some specific services are earmarked for particular NityasUrIs. For instance, Adisesha is supposed to serve as the Lord's umbrella, throne, footwear etc. ("ChendrAl kudayAm, irundAl singAsanamAm, nindrAl maravadiyAm"). Sri Garuda too is the official carrier of the Lord, close friend and serves as His logo and seat too ("dAsa: sakhA vAhanam, Asanam, dhvaja:--Sri Alavandar). This being so, would it be correct to say, as Sri Ramanuja does in his Gadya, that all Nityas have access to all types of kainkaryam? Swami Desikan reconciles this as follows: 1. No inhabitant of Sri Vaikuntam is barred from rendering such service as is pleasing to himself and to the Lord. 2. No Mukta or Nitya develops a craving for the particular kainkaryam which has already been earmarked for another. Since each resident of Paramapadam considers it his prime duty to be of service to others ("nityAbhivAnchita paraspara neecha bhAvai:"), none would even think of encroaching on the territory of others. 3. When we consider that all service rendered by all Nityas and Muktas is equally pleasurable to the Lord, that the bliss obtained from any kainkaryam performed by anyone is the same, all services rank equally from the point of view of generating pleasure for the Lord and bliss for the servitor, there is nothing wrong in saying that all sorts of services are available for performance to all Muktas and Nityas. -------------------------- To Continue =============================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================== 6. FROM MAHABHARATA: “YAKSHA PRASNAM” PART 46: PRASNAM 113 and 114 By Sri M.K. Ramaswamy Iyengar Swami, -------------------------- PRASNAM 113: YAKSHA: “AKSHAYO NARAKAH KENA PRAAPYATE BHARATRSHABHA?” “WHO GETS TO LIVE ETERNALLY IN HELL?” YUDISHTIRA: ”BRAHMANAM SVAYAM AHOOYA YAACHAMAANAM AKINCHANAM / PASCHAANNAASTI ITI YO BHROOYAAT SOKSHAYAM NARAKAM VRAJET/ VEDESHU DHARMA SAASTRESHU MITYAA YO VAI DV IJAATISHU / DEVESHU PITRU DHARMESHU SOAKSHAYAM NARAKAM VRAJET/ VIDHYAMAANE DHANE LOBAAT DAANA BHOGA VIVARJITA:/ PASCHAANNAASTI ITI YO BHROOYAAT SOKSHAYAM NARAKAM VRAJET //” “THREE TYPES OF PEOPLE CONDEMN THEMSELVES FOR ETERNAL EXISTENCE IN HELL: 1. THE LEARNED BRAHMIN WHO VOLUNTARILY BECKONS A PENNILESS PERSON SEEKING ALMS, THEN DECLINES TO GIVE ANYTHING AND MAKES HIM GO EMPTY HANDED- CONDEMNS HIMSELF FOR AN ETERNAL LIFE IN HELL 2. HE WHO REMAINING IN IGNORANCE OR DRIVEN BY MALEVOLENCE INTERPRETS THE VEDIC PRECEPTS AND THE LAWS OF DHARMA ERRONEOUSLY, TELLS ALIE TO A LEARNED BRAHMIN AND IS FALSE AND PRETENTIOUS WHILE REVERING THE IMMORTALS AND HIS OWN DEPARTED ANCESTORS LIKEWISE SELF- CONDEMNS HIMSELF FOR N ETERNAL LIFE IN HELL 3. THE LAST TYPE IS ONE WHO IS ENDOWED WITH WEALTH. BUT, HE IS GREEDY AS WELL AS MISERLY. HE DISLIKES PARTING WITH HIS MONEY EVEN IF IT BE FOR INCREASING HIS COMFORTS. FOR HIM, ANY KIND OF CHARITY IS RULED OUT. HE TOO GOES TO THE EXTENTOF BECKONING A SEEKER IN A MOMENT OF PITY BUT QUICKLY CHANGES HIS MIND AND SENDS HIM EMPTY HANDED. SUCH A PERSON TOO SELF-CONDEMNS HIMSELF FOR AN ETERNAL LIFE IN HELL.” NOTES:” Until the end of Question 111, the Yaksha’s questions are in the form of a “paada” a quarter of a stanza. However, Question No.112 is in the form of a full stanza. YudishTira is not slow to notice this. His reply is also in the form of a full stanza. In question 112, the Yaksha uses a full line, neither a quarter nor a stanza. YudishTira makes the correct guess that the great interlocutor is showing signs of thawing and is getting into a mood for conversation including long spells of silent listening! Accordingly, YudihisTira’s reply is not couched in a line or as a stanza but as long as the passage. This is reminiscent of what happens in a personality test in the case of some candidates. In the beginning, the Interviewer fires rapid questions and gives the impression of expecting rapid answers. As the interview progresses, the Interviewer becomes impressed with the instant response, the cool and ready wit and comprehensive knowledge of the candidate. The interview prolongs. The questions become longer and are also stated in a leisurely manner. The interviewer is given more space and time for his response. Initially, the candidate’s knowledge was under test. Later, the interviewer identifies himself with the interviewee in a common goal of ‘expanding’ the existing level of knowledge. So much for the length of YudishTira’s reply. Taking up the substance of his replies, it is appropriate to recall YudihshTira had learned and reinforced his knowledge about who proceeds to Heaven from two sources: from Nahusha whilst living in the Kamyaka forest and from Sage MarkaNDEya whilst in Dvaita forest. YudishTira had an encounter with Nahusha who was, in fact, spending out a curse in the form of a python, and was on the point of making a prey of Bheemasena. YudishTira arrived at the nick of time, engaged Nahusha in a conversation, told him some solemn truths (one of which he will be relying upon to reply to the next question from Yaksha) and learned some truths as well. In the process (because it had been so ordained), Nahusha’s curse expired, Bheema became free and Nahusha went back to his heavenly abode. Nahusha had told him: paatrE datvaa priyaan uktvaa satyam uktvaa cha Bhaarata / ahimsaa nirata: svargam gachEd iti matir mama // (Vana Parva Ch 178.2) By strictly adhering to the fourfold actions of making a gift to the worthy who is in genuine need, being ever sweet in speech, being truthful and being committed to non-violence, a person proceeds to live in Heaven. Oh! Bhaarata! Such is my view” Sage MarkaNDEya had narrated many ancient tales of wisdom and virtuous living, the story of Sri Rama, the characteristics of the four yugas to YudishTira and his brothers and assuaged, as best as he could their feeling of dejection, frustration, bitterness over what had seemed to them to be a loaded sense of injustice in destiny’s dealings with them. At that time, the wise Sage had clarified to YudishTira that all those three types namely, those who feed the hungry, who speak the truth and nothing but the truth and who believe in Daanam anakaanksham offering charity before being asked, ascend to Heaven. It may be seen that YudishTira’s reply is a distilled version of what he had come to know on such an excellent authority. Thus, there can be no greater transgressor of truth than that miserable learned one who promises to give and then retract. There can be no greater evil sinner than the one who maligns the Vedas, the Gods as well as the ancestors. There can be no person more bereft of compassion and gentle goodness, kind heartedness than the one who distinguishably wealthy but yet prefers to hoard than to spend even a little on himself, what to say of others, and therefore none more deserving of being spurned by the Gods. If the timely offer of food (which may be food unwanted) to a hungry person can entitle the giver to stay in the Heavens. Then dire, indeed, must be the consequence to a person who promises food or substance, arouses hope and then reneges the promise and dashes the hope. For, hope once aroused, it is very difficult to contain it. According to Alexis Tocqueville (1805-1859), the French liberal politician and writer, a man condemned to spend the rest of his life in prison may accept his fate and live silently; but, if given the slightest hope that his case is going to be retried, life in the jail immediately becomes intolerable and he becomes furious at the slightest delay or bottleneck. The second type actually covers two distinct types, though clubbed by YudishTira into a single category. At one end of the scale, is the one who is ignorant. At the other end is a person who is learned but is vainglorious and makes perverted use of his learning. He misinterprets. He misleads. He has a crafty glean in his eye and is conceited enough to think that he can cheat the Gods with a show of piety. He holds forth on every topic and sounds fatuous. Between the ignorantly and the half-learned person, the latter is decidedly more dangerous. It is said that the Sacred Vedas are scared of them: bibEti alpa sruttaat vEdO maamayam pratarishyati (Adi Parva Ch.1.204) The Vedas dread the half-lettered person (he who has not mastered the Vedas fully) that such a person is bound to wreck the Vedas totally. The vainglorious person who besides sinning against the Vedas attempts to mislead the celestials who live in light and his own ancestors who also by their good deeds live in a world of light and therefore, like the celestials witness everything, maximizes his sin and makes his life non-redeemable. The third and the last type is the miserable collector and hoarder who is so immersed in his selfishness that he attempts to trap the sunlight all for himself by closing all the doors and windows, after letting the sunlight stream in.! On his own volition and led by his own follies, he commits himself to perdition. -------- To Continue ================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================= Quote Link to comment Share on other sites More sharing options...
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