SRS Vol. 06/02 d/10.10.04

October 11, 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.06 / ISSUE # 02 dated 10th October 2004

==================================================

IN THIS ISSUE:

EDITORIAL:

It is seen that the Guidelines put in place by the Board of Advisory

Consultants of“Sri Ranga Sri” are being honored more in their breach than in

observance by some contributors. Once again we request members to bear in mind

these guidelines before sending their postings / queries / clarifications etc.

We would like to bring to your notice the following points specifically.

(1) COPYCAT VERSIONS:

Copycat versions of the same postings sent to multiple groups may not be

submitted to “Sri Ranga Sri”. We welcome postings EXCLUSIVELY, we repeat,

EXCLUSIVELY for featuring in “Sri Ranga Sri”.

However, as a mark of respect to the moderators of fraternal lists, they may

choose to post their articles to “Sri Ranga Sri” in addition to their own

lists, provided such articles are not marked to multiple other lists.

(2) PRAMANAMS:

Often, it is seen that personal opinions and speculations are projected on

many issues, leading to never ending arguments and counter arguments that

divert the focus. Appropriate authority (PramaaNams) preferably with *actual

quotes* from *Saatvic* scriptures should be provided in support of any

viewpoints presented.

(4) "ORIGINAL MESSAGES"

While replying to points of another contributor; please take care to delete

the "Original message" in your reply, IF the original message had appeared

already in our message boards.

If necessary,

(i) The "Subject" of the original message may be "cited" or

(ii) The Name of the archive and the Message number therein provided or

(iii) The excerpts from original to which the reply is directly related, may

be quoted to make sure that the reply is to the point raised.

Please do not allow the entire message to appear again in your reply. A

repetition of a string of correspondence on the same subject will consume

the bandwidth unnecessarily.

(5) BE PRECISE AND TO THE POINT WHILE REPLYING:

It is noticed that sometimes, Scholars who offer to answer questions do not

take care to meet the precise point at issue but skirt around waxing on

irrelevant data, leaving the questioner no wiser after reading their

explanations, than where they found themselves before posing their queries.

It is requested that those who seek to educate should stick to the exact

points raised when they venture to explain.

Let us remember:

” Wise men talk because they have something to say.

Others talk because they have to say something!”

(6) EXHORTATIONS:

Similarly, simply exhorting readers to do this or not do that in

AnushTaanams and observances, without providing adequate PramaaNam from

authoritative scriptures underlying such instructions MIGHT BE VIEWED AS

INANE PLATITUDES OR MERE RIGMAROLE OR JUST BLAH- BLAH AND ARE LIABLE TO BE

DISMISSED OUTRIGHT BY THE READERS.

(10) APPEALS FOR FUNDS:

Would anyone venture to appeal for funds for an avowedly unworthy cause?

No appeal for funds is normally made except under the cloak of some “worthy”

cause or other. The money spinning technique of con artists to beguile the

gullible and credulous folks by playing upon their humanitarian emotions and

sympathy have been so perfected that the pretext of “helping a worthy cause”

is routinely touted as a useful ploy. (For example, a recent appeal was for

a medical treatment that was found to be false).

We should not fall for these.

The same holds good for the some of the much too numerous appeals for funds

for this, that or the other “kainkaryams” flashed on the Internet day in and

day out impacting on the sentimental susceptibilities of Bhaagavatas.

Complaints have surfaced, of late, regarding misuse of funds collected in

the name of so called “worthy projects”.

This is not to say that all appeals are of this kind.

IMPORTANT:

IN FACT, APPEALS BEARING THE SPECIFIC OFFICIAL SPONSORING BY THE YATIVARAS

THEMSELVES OF MATAMS AND ASHRAMAMS (LIKE AHOBILA MATAM, PARAKLAALA MATAM,

POUNDARIKAPURAM ASHRAMAM, PERIYASHRAMAM, VANAMAMALAI MATAM ETC.) CAN BE

FREELY POSTED.

ALL OTHER APPEALS solicited by individuals and for funds for whatever

“kainkaryam” will be allowed only with the express undertaking that the

solicitor ensures the following:

(i) officially acknowledging the receipt of contributions collected.

(ii) Utilization of the funds fully and precisely for the purposes for which

they are proposed to be mobilized through their appeal

(iii) Adequate audit and accounting are in place to the entire satisfaction

of the donors.

(iv) Responsibility to personally indemnify the donors against any

inconvenience or loss due to any irregularity that might come to light at

any time, with regard to their solicitation

(v) Preferably, the appeals should be made through "Registered Trusts" with

Tax exemption status currently in force.

In the absence of such undertaking, we may be seen as encouraging

indiscriminate fund-raising appeals and also become liable for any potential

legal action later on, given the conduct of numerous trusts that have

mushroomed and disappeared with the collections”

======================================================

1. WHO IS THIS AZHWAR?

GLORY OF GARUDAZHWAR –

Part 2 (Anbil Ramaswamy)

2. NAMMAZHWAR SNIPPETS -

TIRUVOIMOZHI Part – 7

(Anbil Ramaswamy)

3. FROM MAHABHARATA: “YAKSHA PRASNAM”

Part 47: Prasnam 114 by

Sri M.K. Ramaswamy Iyengar Swami,

Senior Officer of Govt. of India.

=================================================================

148 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

- 28 Issues of Vol. 5 &

- 01 Issue of Vol. 6

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”

==================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

==================================================================

1. WHO IS THIS AZHWAR?

GLORY OF GARUDAZHWAR –

Part 2

(Anbil Ramaswamy)

-O\

THER NAMES OF GARUDA:

Apart from the names mentioned earlier, GaruDaazhwar is also known as:

Kaasyapi (after his father), Vainateya and Vinataasuta (after his mother),

Daakshaayana (after his maternal grandfather, Daksha), Saalmaalin, Vinaayaka

(not to be confused with the elephant headed Ganapathi), and epithets like

Sitaananaa (white faced), Raktapaksha (Red winged), Sweta-ROhita (the white

and red), SuvarNakaaya (Golden bodied), GaganEswara (Lord of the sky),

Naagaantaka (Slayer of serpents), Pannaganaasana (Destroyer of serpents)

Sarpaaraati (enemy of serpents), Tarasvin (the swift one), Rasaayana (who

moves like quicksilver), Kaamachaarin (who goes where he will), Kaamaayus

(who lives at pleasure), Chiraad (eating long), VishNu-ratha (vehicle of

VishNu), AmritaharaNa and Sudhaa hara (Stealer of Amrita) SurEndra-jit

(Vanquisher of Indra), Vajra-jit (Subduer of thunderbolt) etc.

KAARKODAKA:

There is a sloka that says:

KaarkODagasya naagasya, Damayantyaa naLasya cha,

RituparNasya RaajarishEh keerthanam kali naasanam”

Meaning

“If you mention the name of the serpent, KaarkoDakan, Damayanti, NaLa, the

RaajaRishi called RituparNa - all ill effects of the 7 ½ year Saturn will be

neutralized”

You will find that the name of the huge poisonous serpent, KaarkODaka, is

mentioned first in this sloka. This KaarkODaka is said to be the vassal and

under the control of Lord GaruDa and it is because of this that he is said

to neutralize the poisonous effects of Sani dOsha associated with his 7½

years sojourn in everyone’s horoscope.

GARUDA MANTRA:

In the Japa dedicated to GaruDaazhwar, there is a “maala mantra”, a powerful

mantra that should be recited with the “Dhyaana SlOka”. For the 5 lettered

“GaruDa mantra”, the Rishi is “Viswamitra” and the Devata is “Sriman

NarayaNa”.

VYUHAM:

Like Sriman NarayaNa, he has also 5 Vyuha forms known as: GaruDan, Satyan,

SuparNan, Daarkshyan and VihagESwaran”

TATTVATRAYAM:

When PerumaaL gives His Darsanam mounted on GaruDa vaahanam, the base is

said to represent the insentient “achEtana”, Garuda, the sentient “ChEtana”

and the Lord the all-sentient Iswara. Thus, this is said to be an allusion

to the “Tattva Trayam”.

VEHICLE TO THE VEHICLE:

Mostly the vehicles (Vaahanas) of the Lord have no vehicles for themselves.

But, GaruDaazhwar is said to have his own vehicle. He is known as

“Vaayuvaahana” – one who rides on air. Elders used to point out “Sri VishNu

Sahasra naamam“ in which a reference is made as “SuparnO vaayu vaahanah”.

REFERENCES TO GARUDAAZHWAR:

MAHABHAARATA:

In 21st Chapter of Anusaasana Parvam of Mahaabhaarata, the form of

GaruDaazhwar is literally equated with that of Bhagavaan Himself thus:

‘tvam hi sourEh mahaabhaahO suparNa: prOchyatE puraa’

The PaaNDavas won the battle ultimately while fighting with the formation

known as “GaruDa vyuham”

BY AZHWARS:

POIGAI AZHWAR: says that the Lord with SuparNan will confer on us Infinite

bliss”

PERIYAZHWAR:

”Udavap puLLoorndu angu urutuyar theertha”

TIRUMANGAI AZHWAR:

“ponmalaimEl ezhunda maamugil pOnruLar vandu kaaNeer”

KAMBANAATTAAZHWAR:

In his verse “Ponvarai…” says “ennai aalUdAIYAVAN ThOLL ninru”

BY ACHARYAS:

BHAGAVAD RAMANUJA in his “Vaikunta Gadhyam”:

“vainateyaadhibhih….yathaa yOgam sEvyamaanam”

KOORATHAAZHWAN:

“Laksmipriyaa: parijanaah pathakEndra mukhyaah”

SWAMI DESIKA:

”BhujagEndra Garutmatadhi labhyai:”

>From the above, we learn that GaruDaazhwar is one of the “Nitysooris”

(eternal ones)

Swami Desika has eulogized the glory of GaruDaazhwar in two of his StOtras

viz., “GaruDa DanDatakam” and “GaruDA Panchaasath”.(More on these later). He

assures us that by his grace GaruDaazhwar would cure even prolonged and

chronic ailments, mental depravity, gastric and other allied discomforts,

heart diseases. All auspicious aspirations would be fulfilled leading one to

wonder how it was possible to achieve what was earlier considered impossible

of achievement.

In his “Amritaaaswaadinee”, Swami Desikan avers that GaruDaazhwar would show

to his Bhaktas the two feet of the Lord that he holds in his hands -

“chala chEtasaam paada aravindam harEh that san-darsayateeva”

Swami further describes GaruDaazhwar as the presiding deity (adishTaana

dEvata) of the five winds that activate our bodies. “mrith pancha

aakaadeesa”

Because GaruDaazhwar is known to devour serpents, he is also called “Giri”-

which also means “One who devours”. Swami Desika refers to this aspect when

he says

“pakshavaan mandasaila:” meaning he is like the flying mountain.

BY OTHERS:

Even poets with allegiance to faiths other than SrivaishNavam are seen to

have referred to GaruDaazhwar (e.g.) “karai aNi mookkuDaip piLLai kaDaavi”

SAINT THYAGARAJA:

GaruDaazhwar helped Lord KrishNa in his fight against BaaNan in the Paataala

lOka. Referring to this incident, Saint Thyagaraja hails him as a great

devotee of Lord KrishNa.

NARAYANA TEERTHAR:

praises GaruDa in his work “TarangiNi”

GUNAADYAN:

Gunaadya was a poet in 1st century BC who wrote “Brihad Kathaa” in a

language called “Paisaacha” (demoniac) based on “Naaganandam” – a drama

written by King Harsha vardhana who makes mention of the prowess and

compassion of GaruDaazhwar in 4 verses in Acts 4 and 5 of the drama.

SAIVA TIRU MURAI:

In Chapter 11, Kaarmali glorifies GaruDaazhwar’s wings as “siragin

GaruDanai”

YAKSHAGAANAM:

A Telugu drama is said to describe in glowing terms the greatness of

GaruDaazhwar.

--

To Continue

====================================================================

Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

====================================================================

2. NAMMAZHWAR SNIPPETS -

TIRUVOIMOZHI Part 7

(Continued fro SRS Vol.5.25 dated 08/03/04 Message #4449)

(Anbil Ramaswamy)

--

VERSE 3.9.1

Sonnaal vrOdam ithu aagilum solvEn kENminO

Ennaavil in kaviyaan oruvarkkum koDukkillEn

Thennaa tenaavenru VaNDu mural tiruvEnkatathu

Ennaanai ennappan emperumaaLuLan aagavE

“You might feel offended if I say this. But, I cannot resist telling the

truth for your good. Will you hear me? You folks are running after petty

pleasures and silly satisfactions, wasting your energies by singing paeans

of praise of unworthy entities. I, for one, would never misuse my tongue in

such pursuits but would dedicate all my hymns at the feet of my father, the

Lord of TiruvEnkatam who is majestic like the mighty elephant and in whose

place bees hum his glory”

The Azhwaar says that we should use the faculties granted to us by the Lord

ONLY for His purpose and NOT waste on others. He feels sorry for those who

use their literary talents to invent non-existent qualities in people and

suppressing their defects – all for currying some favors and silly gains

from them. He asks them to give up this unholy habit and unavailing exercise

and turn to sing about the Lord who has all the auspicious qualities and

totally devoid of any blemishes and who alone can grant more than what one

could wish for even in their wildest imagination. Seeing the apathy of

people to this appeal, he turns to himself and says at least for his part,

he would practice what he preaches.

NAMPILLAI says that the Azhwar’s regaining composure in the thought is like

a pilgrim who was somehow spared and let off with his possessions while all

the rest in the party were plundered by highway robbers!

--

VERSE 4.1.1

Oru naayagamaai ODa UlaguDanaaNDavar

Karu-naai kavartha kaalar, sidagiya paanaiyar

perunaaDu kaaNa immayilE pichchai taam koLvaar

tirunaaraNan thaaLL kaalam pera chindithu uyminO

In this, the Azhwar takes and shows us “a video coverage of’ the rise and

fall of an emperor to illustrate the impermanence of material prosperity and

the vicissitudes of fortune.

There was all powerful Emperor who ruled over the entire world. He gets

defeated in war and is banished. He is reduced to roaming about with a

begging bowl, depending on alms to eke out mere existence. Not to be noticed

by anyone, he stealthily enters his old city at dead of night. In the

surrounding darkness, he unwiitingly stamps on a black dog which bites him.

He is ashamed even to cry out lest he should wake up the people around. In

the melee, he stumbles upon a heap of mud pots with a bang when even his

begging bowl gets thrown out. Hearing the noise, his erstwhile subjects are

startled and rush to the spot. It is the very same group of subjects who

earlier had to fix up an appointment and wait for his audience. They witness

the melancholy figure of the Emperor-turned-beggar. He is further humiliated

to see the very people who praised him as “Maharaja”, remarking about him

derisively as “the one bitten by a mere dog” – precisely the scene he wanted

to avoid. All this happens during this very lifetime!

The Azhwar felt that because of his God-realization, he was relieved of all

defects. He desires that all those on earth should also be saved likewise.

With this in view, he advises them to remember that kingdom and material

prosperity are all transitory and can vanish before their very eyes almost

in no time. Only the feet of the Lord can ensure Supreme everlasting bliss.

So, the Azhwar says:

”Do not postpone. The time for this is “HERE AND NOW”. Not only material

wealth but also “Svarga” (Heaven) and “Kaivalyam” are ephemeral because it

is said in the Sastras that when one’s merits get exhausted, one would have

to return to earth for another lease of life. Cf: “KsheeNE puNyE marthyu

lOkam visanti”

The 4th line is said to indicate the meaning of “Dwaya Mantra”

-----

VERSE 4.3.2

Poosum saanthu en nenjamE, punaiyum kaNNi enaduDaiya

Vaasagam sei MaalaiyE, Vaan paTTaaDaiyum akdE

tEsamaana anikalanum en kai kooppu seigaiyE

eesan gnaalam uNDu Umizhnda enthai Eka moorthikkE

“My Lord is “THE” Paramatma. He is Eka moorthi. The ONLY ONE without a

second. The ONLY ONE who devoured the worlds and kept them in “safe custody”

in His tummy and released them at the beginning of the new Kalpa. Such a one

has come down to earth out of His “Soulabhyam”. I offer my heart as the

redolent Sandal paste for smearing His chest. I offer my literary works

specially composed for Him with devotional love as a garland to adorn His

shoulders. Why only that? They are good enough to serve as His silken

garments. What about jewelry? My folded palms in supplication, ANJALI MUDRA

(kai Kooppu Seigai) can serve as sparking jewelry”

The Azhwar is anxious to render the various “Chaitya upachaaras” to the Lord

which he could not do earlier. So, he dedicates his emotion filled hymns as

garlands and dress.

He says that in his Anjali that invests the Lord with “TEsamaana Anikalan –

lustrous ornament”! How dare he say this, as if the Lord were any less

lustrous earlier? Azhwar seems to say that, no doubt, the Lord is all

powerful and all protector. But to keep up those honorifics, he needs the

anjali and Bhara SamarpaNam of the Azhwar, without which he is at risk of

forfeiting them!

Another interesting message this verse conveys is to confirm that the Lord

DOES HAVE a “Suba aasryaya Sareera” – an auspicious physical body. If He

were to have no body and remained Niraakaara, Niravayava Brahman (as some

would have it), He would have no occasion to enjoy sandal paste, the

garlands and the ornaments et al.

This verse is being recited in all SrivaishNava households all over the

world while offering “Alamkaara aasana” to the Lord during the daily

Tiruvaradana.

----

To Continue

======================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

======================================================================

3. FROM MAHABHARATA: “YAKSHA PRASNAM”

Part 47: Prasnam 114

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

-----

PRASNAM 114

YAKSHA:

RAAJAN KULENA VRITTENA SWAADHYAAYENA SRUTENA VAA /

BRAAHMANYAM KENA BHAVATI PRABHRU YETAT SU-NISCHITAM //

“Oh! King! Tell me clearly and in a forthright manner how is brahminhood

attained? Does it happen because a person is born in a brahmaNa family? Or,

is it earned through good conduct? Or, is it attained through a study of the

Vedas in the appropriate way or through a mastery and adherence to the holy

edicts contained in the sacred books like the Upanishads, the Itihaasas and

the Puranas?”

YUDHISHTIRA:

SRUNU YAKSHAKULA TAATA NA SVAADHYAAYO NA CHA SRUTAM /

KAARANAM HI DVIJATVE CHA VRITTAMEVA NA SAMSAYAH //

VRITTAM YATNENA SAMRAKSHYAM BRAHMANENA VISESHATAH /

AKSHEENA VRITTO NA KSHEENO VRITTATASTU HATO HATAH //

PATAKAAH PAATAVAAS CHAIVA YE CHA ANYE SASTRA CHINTAKAAH /

SARVE VYASANINO MOORKHAAH YAH KRIYAAVAAN SA PANDITAH //

CHATURVEDOPI DURVRITTAH SAH SOODRA DIRICHYATE /

YO AGNIHOTRA PARO DAANTAH SA BRAAHMANA ITI SMRITAH //

“Oh! Venerable one born as yaksha! May you kindly listen!

Without doubt, it may be said that brahmanatva or brahminhood is attained

solely through blemish less conduct. Brahminhood is not by birth; nor is it

due to learning the Vedas from a preceptor and intoning them ceaselessly.

Brahminhood cannot also be attained by merely having sound knowledge of the

Vedas and their application.

It calls for a painstaking effort to preserve brahminhood after attaining

it. This is done by preserving righteousness in thought, word and deed. Once

tarnished, even slightly, the conduct remains stained and brahminhood is

slain and laid low.

He who practices to the point of perfection the essence of what has been

inhered and adopts it at every stage in real life is the learned scholar who

ever remains on a high pedestal.

The serious faced teacher, the diligent pupils as well as those who have a

minute knowledge of the Do’s and Don’ts in the Sacred laws are those who are

so busy with the chaff that they miss or lose all the grain and substance.

They are nothing but ignorant plodders.

If devoid of virtue, even the most proficient is lower than the lowest type

of mindless toiler. He whose senses are under perfect control and he who

keeps the holy fire in the altar aglow, by his poise and his serene behavior

is ever remembered as a BrahmaNa”

NOTES:

YudhishTira’s reply in four stanzas contains the quintessence of wisdom of

everlasting value. The thought revealed is as bold as it is clear. It brings

down the many wrong notions widely in circulation.

It is also useful to recall by this question, the Yaksha has made

YudhishTira tread a ground already trodden. That and the fact that Yaksha

being in an expansive mood to listen, as stated in the Notes under the

previous question, has induced YudishTira to elaborate the thought behind

his reply.

How is this question a trodden ground?

About a year ago, YudhishTira had to perform a rescue act and go through a

question and answer session. At that time Bheemasena alone was in trouble

having been caught in a vice like grip of a python, who was none other than

King Nahusha undergoing a curse (briefly referred to in the Notes below

answer to Question 112). The serpent had no difficulty in identifying

YudhishTira, promised to release Bheemasena unharmed provided the former

answered a few questions. The first question which the serpent shot at him

was below:

Sarpa uvaacha:

“BraahmaNh kO bhavEt Raajan?”

The serpent queried:

”Oh! King! Who is said to be a Brahmana?”

YudhishTira replied without hesitation

“satyam daanam kshamaa Seelamaanrusamsayam damO ghriNaa /

drisyantE yatra naagEndra sa BrahmaNa iti smritah //

(Vana Parva Ch.177 Sloka 16)

“Oh! Serpent King! He in whom the qualities of truthfulness, charitable

disposition, tolerance, unblemished conduct, non violence towards one and

all, control of senses and great compassion are seen, is to be regarded as a

BrahmaNa”

The serpent looked pleased with the reply. But, it decided to probe

YudhishTira further.

“chaaturvarNyam pramaaNam… soodrEshvapi cha Satyam cha

Daanam akrOdah eva cha aanrusmsyam cha griNaa chaiva YudhishTira”

(Ibid Sloka 18)

“Oh! YudhishTira! What are you saying? In this world, four orders are seen

(Brahma, Kshatriya, Vaisya and Soodra). Do you imply that a Soodra who is

wedded to truth, charitable minded, non violent, non cruel, full of

compassion and has eschewed anger is entitled to be called a BrahmaNa?”

YudhishTira affirmed through this aphorism:

SoodrE cha etad bhaavellakshyam dvijE na vidyatE /

na vai SoodrO BhavEt SoodrOh BraahmaNO na cha BraahmaNah //

“If it is seen that these qualities are present in a Soodra and not in a

BrahmaNa, then clearly enough, that Soodra cannot be called a Soodra nor can

that BrahmaNa be called a BrahmaNa”

YudhishTira added for a good measure:

Yatra etat lakshyatE sarpa vrittam sa BraahmaNa smritah /

Yatra etat na bhavEt sarpa tam Sudram iti nirdEsaat // (Ibid Sloka 21)

“Oh! Venerable Serpent! Take that Soodra who shines with these qualities. He

is no Soodra. On the other contrary, he is a BrahmaNa. Likewise, that

BrahmaNa in whom these qualities are absent is no BrahmaNa. He is of the

lowest order”

The merit of Itihasas- epics- like Srimad RamayaNa and Srimad Mahaabhaarata

is that they are full of eternal truths stated unambiguously and without

fear or favor. Truths require to be retold and reaffirmed. This is because

the mind is never steady. It is vulnerable to external influences and starts

doubting in quick time. As if in heed to this, the epics often restate the

same truths with a slightly different emphasis each time and in a slightly

different context as well.

Accordingly, the Saanti Parva of Srimad Mahaabhaarata, a subsequent Parva

contains a passage where Bheeshma explains to YudhishTira as to who can be

called a BrahmaNa.

“Sa daatah dvija uchchyatE” That self controlled person is said to be Dvija,

a twice born.

That is a BrahmaNa.

How to identify such a person?

The following 3 slokas provide the answer:

sarva bhoota hitE yuktah nasmayaadatvEEshti vai janaan/

mahaahrida iva kshObhya pragjnaatruptah praseedati //

abhayam sarva bhuTEbhyah sarvEshaam abhayam yatah /

namsyah sarva bhootaanaam daantO bhavati jnaanavaan //

na hrishyati mahatyarthE vyasanE cha na sOchati /

sa vai parimita pragjnah sa daantO dvija ucchyatE //

(Santi Parva Ch 213: Slokas 13 to 15)

There is that happy person whose mind is filled with a soft illumination

from his learning. He hates none. He is gentle and kind to every living

thing.

He causes no harm to anyone. So, none fears him. He fears none because he

has nothing to fear. That learned person who has conquered his senses is

respected by all.

If he gets a little extra wealth, he does not make a show of that nor does

his joy overflow. When he is sad, he does not wear a mournful look. That

person on whom the senses have no sway, who has a finely tuned and balanced

mind is said to be a BrahmaNa.

Bheeshma was a giant among intellectuals. He knew everything about what was

fit to be known. There was nothing he did not know about. In the words of

Sri KrishNa:

Yaddhi bhootam bhavishyat cha bhavEt cha purusrshabha /

Sarvam tad jnaanavriddhasya tava paaNaa vivaahitam //

(Santi Parva Ch.50:18)

“Oh! Most Valiant! Among all the intellectual greats, you are the one

occupying the throne. What more can I say except that whether it is

pertaining to the past or the present or the yet to be born future, you know

everything about anything- be it significant or insignificant”

Thus, it may be seen that Bheeshma too did not lay a stress on birth,

knowledge of the Vedas or the Sastras for a person to be recognized as a

BrahmaNa.

In other words, a BrahmaNa has to be identified by his overall mental

disposition and actual conduct. Here too, there is an important

qualification. The work is not to be measured in terms of external function,

but in terms of internal character.

Incidentally, the fourfold order is referred to in Chapter 18 of Srimad

Bhagavad Gita. The distinctiveness of the BrahmaNa is delineated in Sloka

42.

SamO damas tapah Soucham kshaantir aarjavamEva cha /

Jnaana vijnaanam aastikhyam brahma karma svabhaavajam //

(BG Ch.18:42)

Following in the footsteps of the interpretation given by Sri Aurobindo

would be the ideal way to understand the true and inner meaning of this

verse. Sri Aurobindo writes:

“The language reads a little curiously to our ear. Calm, self control,

purity, long suffering, candor, knowledge, acceptance and practice of

spiritual truth would not ordinarily be described as a man’s function, work

or life occupation. Yet, this is precisely what the Gita means and says –

that these things, their development, their expression in conduct, their

power to cast into form the law of Saatvic nature are the real work of the

Brahmin. Learning, religious ministration and the outer functions are only

its most suitable field, a favorable means of this inner development, its

appropriate self expression...”

(Essays on the Gita, Second series Part II, Chapter 20)

What is the significance of the four fold order?

As Aurobindo would explain:

“All proceed from the divine existence, the transcendent and Universal

spirit. All is a veiled manifestation of the Godhead, Vaasudeva.

“Yatah pravritti bhootaanaam yEna sarvam idam tatam” (BG 18:46)

>From whom the evolution of beings (took place) by whom all this is

pervaded). We become aware of the Master-existence expressing Himself

forever in His infinite quality, anatha - guNa in all beings.

We become aware of

- a fourfold presence of the divinity,

- a soul of self-knowledge and world knowledge

- a soul of strength and power that seeks and finds and uses its powers

- a soul of mutuality and creation and relation and interchange between

creature and creature

- a soul of works that labors in the Universe and serves all in each and

turns the labor of each to the service of all others”

“…We become aware too of the individual power of the divine in us that which

directly uses these fourfold powers, assigns our strain of self expression,

determines our divine work and raises us through it all, to his universality

in manifold-ness, till we can find by it, our spiritual oneness with him and

with all, that he is in the cosmos”

“… It is true that in this birth men fall very largely into one of the four

types, the man of knowledge, the man of power, the productive vital man, the

man of labor and service> these are not fundamental divisions but stages of

self development in our manhood.”

“… And, where the Satvic mind predominates, we get the Brahmin, the man with

a turn for knowledge who brings thought reflection, the seeking for truth

and an intelligent or at the highest a spiritual rule into life and

illumines by it his conception and mode of existence”

The real purport of YudhishTira’s reply may stand out in better and bolder

relief against this somewhat elaborate background.

In the first stanza, YudhishTira is asserting that Brahminhood is EARNED. It

does not happen by itself nor is its gilt edge due to birth. It is earned

only through virtuous conduct.

In the second stanza, YudhishTira is seen to utter a note of warning. It is

not true that the label of Brahminhood once earned stays for life. It can be

lost comprehensively. Brahminhood slips away like an ill fitting cloak, when

conduct ceases to be virtuous. Therefore, it has to be preserved with care.

Virtue and virtuous conduct do not come automatically in the wake of

knowledge, even in the wake of a deep and wide knowledge. Knowledge has to

usher in humility and the resolute boldness too so that precepts can be

followed, acted upon in real life and day to day situations. The path is

illumined by knowledge. One has to keep going in that path. This is what

YudhishTira is conveying in the third stanza.

In the fourth and final stanza, YudhishTira is reminding that the one who

has climbed high and steep, a fall has terrible consequences. A life where

the senses remain firmly under the control of the mind even as the reined in

horses which had known wildness are firmly kept in leash by the expert

charioteer is not the first step for Brahminhood but the only path. When a

person leading a life of self control, also makes it an unwavering daily

routine to worship the Gods, the preceptors, the departed ancestors, shows

compassion to every living being and refrains from doing unto others what he

does not like being done unto him and so to say, lights up five symbolic

holy fires – he can lay claim to be called a BrahmaNa and the qualities

manifested by him in all his doings qualify for BraahmaNYam or

BraahmaNatvam.

----

To Continue

====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

====================================================================

October 11, 2004

Swamy,

I also heard of 'Garuda Rekha' on our palm, the beholder of which, is not

troubled by sepents.

Also, veda is full with 'Hari Om'. The image we get when we utter is that

of Hari - with his eight arms bearing auspicious ayudhams is sitting on

Garuda. Here Garuda has been described as Veda and Hari always

comes/appears with Veda. Garuda is incidentally the tattvabhimani deva of

Shruti/Veda and hence he is synonymous with veda itself. Also, his cousin

brother, Sesha is known as tattvabhimani deva of smrithi.

Regards

Sukumar

Ram Anbil [Ramanbil]

Monday, October 11, 2004 8:38 AM

Srirangasri

SRS Vol. 06/02 d/10.10.04

GARUDA: