Guest guest Posted April 22, 2005 Report Share Posted April 22, 2005 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 # 20 dated 04/22 /05 ============================================================= Dear Bhagavatas: IN THIS ISSUE: 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part 7: SLOKAM 24: “AN INEFFECTIVE SURRENDER” SLOKAM 25: “A PREPOSTEROUS CORONATION” (ANBIL RAMASWAMY) --------------------------- 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM - Part 11 SOME OBJECTIONS AND THEIR CLARIFICATIONS by SRI ERUMBIAPPA (ANBIL RAMASWAMY) --------------------------- 3. FROM MAHABHARATA YAKSHA PRASNAM PART 56 - PRASNAM - 123 (SRI M.K.RAMASWAMY IYENGAR, SENIOR OFFICER, GOVT. OF INDIA (RETD) =============================================================== 166 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of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 - 28 Issues of Vol. 5 & - 19 Issues of Vol. 6 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained By Sri Srinivasan Sriram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” ======================================================== XXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXXX ======================================================== 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part 7: SLOKAMS 24 & 25 SLOKAM 24: “AN INEFFECTIVE SURRENDER” SLOKAM 25: “A PREPOSTEROUS CORONATION” (ANBIL RAMASWAMY) ------------------------- SLOKAM 24: “AN INEFFECTIVE SURRENDER” yO vikramENa manujatva vibhooshaNEna dEvam varam varuNaraajam aja! jyEshTaa: / kritvOpadaam dasaratham vidhi rudra mukhyai: dEvai: sthutas cha , sa kilEmdrajitaa jitOsi // “Oh! Birthless one! Being a human being, how did you vanquish VaruNa and the Ocean king? How did you bring back your revered father all the way from Swargam? Is it not because you are the Supreme? This being so, how did you stoop to offer obeisance to VaisravaNa, Yama, Indra, MahEndra, VaruNa, the three eyed bull rider with the bull flag, and Brahma etc and acted as if you were bound by the “Naagapaasam” aimed at you by Indrajit? If these were not mere enacting, what else could they be?” NOTES: • When Emperumaan asked what he should do to cross over to Lanks, VibheshaNa in consultation with Sugreeva and others suggested that Rama should surrender to the Ocean King (Samudra Raja). This was because he had a precedent in his own surrender to Sri Rama becoming successful. “samudram raaghavO raajaa saraNam gantum arhasi” • It is seen that normally in the world the practice is for the weak to surrender to someone not only strong and capable but also willing to help. • Emperumaan is “SarvalOka saraNyan” – “the ultimate refuge of all”. It is the celestials who surrendered to him for protection. He has no need to surrender to anyone else. But, he wanted to respect the suggestion of a Parama Bhaagvata, VibheeshaNa. He lay on a bed of grass (Dharba sayanam) and did pratisayanam” for three days requesting the Ocean king to give way. • This is known in Sanskrit as “pratisayanam” and in Tamil as “vaDakku iruthal”. Actually, it was not “saraNaagati” in the strict sense. Therefore, the question whether it fulfilled the angas of Prapatti like “aanukulya Sankalpam” etc does not arise. “tata: saagara vELaayaam darbhaan aasteeyam raaghava:/ anjalim praangmukham kritvaa pratisishyE mahOdadhE // baahum bhujaga bhOgaabham upadhaaya arisoodana://” • Swami Desika makes it clear that this was Pratisayanam: “ivviraNDu iDamum saparikara pratisayaandhi pradaanam” • He has also mentioned the same in both Sri Mahaaveera Vaibhavam and Sankalpa SooryOdayam as follows: “pratisayana bhoomikaa bhooshita payOdhi pulina” • When the Ocean king did not respond initially, Sri Rama angrily told LakshmaNa to bring his bow and that he proposed to dry up the ocean: “ chaapam aanaya soumitrE! Saraams cha asi vishOPamaan / saagaram soshayishYaami padbhyaam yaantu plavangamaa:// • It is seen that later when the Ocean king surrendered to Sri Rama, he told the Ocean king that having raised a “RamabhaaNam” it cannot go waste and asked him where it could be directed. The Ocean king suggested that it be directed against a couple of his enemies who were tormenting him at the Western tip of the country. “samudrathaik kurithu toDutta ambai samudra abhimaani purushan saanutaapanaai saraNagatan aagaiyaalE, dvishatigaL pakkal aasritaruDaiya papa krityattai EriDum kaNakkilE samudra virOdhi kaLaana paapishTar pakkalilE Evinaar” (Abhaya Pradaana Saaram) • Swami Desika says: “Because, none could survive from the arrows of Emperumaan, and because a capable person cannot surrender to a weakling, the surrender of Sri Rama failed” • “PerumaaL kaiambum aaNdavar allaamaiyaalum saraNaagati paliyaadu ozhindadu attanai” (Swami Desika in SaraNaagati Taatparya prapanchama) • It is OK fir you to have brought down the Ocean king to his knees. But, how come, you acted as if you were bound by the “naaga paasam” darted at you by Indrajit? kritvOpadaam dasaratham vidhi rudra mukhyai: dEvai: • He cites several other instances to substantiate that Rama was indeed, superhuman. • By what human power could he bring to earth Dasaratha from the Heavens? • “Esha Raaja vimaanastha: pita Dasarathas tava/ kaakutstha! maanushE lOkE gurustava mahaayasaa://” --------------------------- SLOKAM 25: “A PREPOSTEROUS CORONATION” Abdim na tEritha jigEta na raakshasEndram Naivaasya janjita yadaa cha balaabalam tvam / Nissamsaya: sapadi tasya padEbhy abhishincha: Tasya anujam katham idam hi vibheeshaNam cha// “Oh! Lord! You had not yet crossed the southern ocean. You had not yet conquered RavaNa, the King of Raakshasas. You had not yet assessed the relative strengths and weaknesses. When these were not done, how without a trace of doubt you dared to rejoice in the coronation of VibheeshaNa as the King of Lanka replacing RavaNa, while still being on this side of the ocean? NOTES: • “It is usual for the victor kings to nominate someone to rule over the conquered territory only after defeating an enemy king in battle. But what did you do?” • “You had not even crossed the ocean, let alone conquering your enemy. You had not even assessed the relative strengths and weaknesses of either side. You did not know the extent of the size, power and strength of the enemy’s arsenal. But, you proceeded to coronate VibheeshaNa as King of Lanka”. You declared in no uncertain terms: “I swear to make you king of Lanka” “raajaanam tvaam karishyaami sathyam Etat sruNOtu mE” • “This would be possible only for one who was sure of his victory. As You were Paramaatma and because you are “Sathyasankalpan” (one who can accomplish what one had intended), you could do this. No ordinary human could ever venture to act the way you have done in this case.” “yat kinchid vatatE lOkE sarvam tad mad vichEshTitaam/ anyO hi anyat chintayati svachchandam vidadaamyaham” ---------------- To Continue ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM - Part 11 SOME OBJECTIONS AND THEIR CLARIFICATIONS by SRI ERUMBIAPPA (ANBIL RAMASWAMY) ---------------------------- While discussing about “sadaachaaraya LakshaNam” and “Sad Sishya LakshaNam”, Sri Erumbiappa made a few observations on “Ahaara Niyadi”, “Sahavaasa Niyadi” and “Anuvartana Niyadi”. He gives further clarifications on these: “Ahaara Niyadi”: What foods should be avoided? What Swami Desika has catalogued in his “Ahaara Niyamam” as the foods that should be avoided, Sri Erumbiappa has indicated in brief as follows: • Those that have been specifically prohibited in the Saastras. This is because such foods would trigger RajO and TamO guNas. • Those that have contact with those other than Saatvikas. This is because, Saatviks would be choosy on partaking only those foods conducive to augment Satvva guNa. • Partaking of food in “Sraddhas” and other “nimitta” karmas. This is because, it is sinful to accept “nimantraNam” in “apara kaaryams” especially “EkOdishTam, SapiNDeekaraNam” etc. Such foods are also known as “PiNachOru”. =============================================== My Comments: For this reason Praayschittams have been prescribed like reciting “Gaayatri Japam” etc as follows: - EkOdishTam: 30,000 Gayatris or half of it or Seabath + not accepting nimantraNam for ONE WHOLE YEAR. - SapiNDeeekaraNam: Nimitta sthaanam: 10,000 Gayatris + Not accepting nimnatraNam for 6 months. Pitru Sthaanam: 6000 Gayatris Plus not accepting nimantraNam for3 months. ViswEdEvars: 4,000 Gayatris + not accepting nimantraNam for 2 months. VishNu Sthaanam: 3,000 Gayatris +not accepting nimantraNam for 40 days - Oona maasikam: 1000 gayatris + 10 days - Maasikam: 600 Gayatris + one week - Abdeekam: 500 Gayatris + 3 days (Authority: Sri Desika Darsana Diary & Guide) There have been instances in which some who officiated in these sthaanams have not only not observed these prohibitions but in rare cases were also found to partake in MORE THEN ONE ONE SRADDHAM ON THE SAME DAY!. It is needless to mention that they would not have recited Gayatri for the number of times required. This are unconscionable omissions and it will be the duty of karthas to ascertain the reliability of such persons before inviting them to officiate in any of these sthaanams. That is why in the olden days, only close relatives who could be relied on for uopholding stict aachaaram and anushTaanam were requested to serve in the various sthaanams.In the absence of proof, we have to give the benefit of doubt and make do with what we have! =============================================== • Along with these, Sri Erumbiappa advises not consuming what are known as “MaNa chOru” and “Vilai chOru” • “MaNa chOru” is taking food in marriages. This is because when food is prepared on a mss scale for feeding a large number of guests, any contaminations occurring might render the food not fit for consumption by Saatviks. • “Vilai chOru” means food bought from vendors. In fact, sale of food (anna vikriyam) is considered sinful. Buying and consuming such food is even more so ================================================= My Comments: • That is why our elders never ever took food outside (paraannam) and never ever ate in hotels or other eateries. This holds good not only for weddings but also for any “partying” where food is mass produced. • By this, it implies that eating at “Fast food joints” is clearly prohibited. • In fact, in the olden days, those strict in their Aachaaram, while going on KshEtraaDanams,or long tours used to take what is known as “satthu maavu” - a dry powdered food prepared at home that can be mixed and eaten with milk or yogurt, without violating the dietary regimen. And, they would not even drink water outside (let alone “para annam”) but take boiled water in “Gooja” (not water bottles!) that last for the entire duration of their journey. ============================================ • Food contaminated with hair, spittle etc. This is self explanatory and as simple as hygienic requirements like our not using the toothbrushes used by others. Sahavaasa Niyadi: People whose contact should be totally avoided: • Those who cannot distinguish between body and soul (sareeraatma bramam) • Those who propitiate deities other than Paramaatma. • Those who may pray to Paramaatma but pray for petty worldly benefits. • Those who adopt means other than Bhagavaan for realizing their wishes. • Those who are “Pratikulars” should be shunned like fire and serpents. • Those who are “anukulars” should be befriended and their company sought after. These are “Sahavaasa Niyadi” “Anuvartana Niyadi” • One should not run after politicians and political forces as they invariably lead to “moneymaking” exercises as the prime motive in life and contact with undesirable elements in society thereby jeopardizing one’s spiritual aspirations. • It should be remembered that any monetary inflow through Dharmic means is the result of one’s “puNya karma” and Bhagavaan’s grace. • Always following the way shown by Sadaachaarya is the right way (tholl vazhiyE nalvazhi) Sri Erumbiappa proceeds to clarify certain objections raised by some people: ============================================= OBJECTION 1: We celebrate Sri Rama as the incarnation of Lord for upholding “Aachaaram”. But, when AnjanEya meets Sri Sita at AsOka vana, he says that unable to bear the pangs of separation from his sweetheart Sri Rama forgot the days when in her company he consumed meat and wine: “Na maamsam RaaghavO bhunktE na cha api madhu sEvitE’ If this were so, why not we follow the example of Rama in eating meat and boozing? How is it correct for the dietary regimen to forbid these in our case? ANSWER: • Lord Rama did not transgress anything prohibited. He was only following the rules applicable to the warrior classes (Kshatriya Dharmam). They were permitted in the Saastras to consume these. We cannot say that in this he violated any of the norms stipulated for his “varNa”. But, vEdantins who follow the path of Sattva, who have done Veda adhyayanam should not even think of resorting to such practices. VaishNava Achaaryas are far superior to “VarNaasrama Dharmas”. Those who are adherents to this Achaaram will deem it a great sin even to think of consuming these. • Another reason is that meat and booze are usually offered to petty deities (kshudra dEvatas). Partaking of such food offered to them will not be resorted to by Paramaikaantins, who will never regard petty deities even by default. (marandum puram thozhaar) ================================================ OBJECTION 2: It is seen from Srimad RamayaNa that there were occasions when Lord Rama worshipped Rudra, Indra and others. If so, what is wrong if we follow his example and partake their remains of offerings as “Prasaadam”? ANSWER: • Rama worshipping other deities: This story of Sri Rama worshipping Siva in RamEswaram is not found in the only authentic Srimad RamayaNa of Sage Vaalmiki nor in Kamba RamaayaNam that closely followed the original. It has, however, appeared in some other versions that are not authentic. • He is, however, seen visiting the temple of “vana dEvata”, the “graama dEvata” on the outskirts of AyOdhya at the time of his proceeding on exile (vanavaas). This again was done as part of “Kshatriya Dharma” according to which Kings and princes were required to offer prayers to such deities as a formality. Lord Rama, though an incarnation of Paramaatma was first acting as a human (aatmanam maanusham manyE) and secondly, as a Kshatriya. • During the war, he propitiated “Aaditya”, the Sungod, through the famous “Aaditya Hridayam” at the behest of Sage Agastya. “Aaditya” was the grand sire of the “Suryavamsa” to which Rama belonged. It was but proper for “Sri Rama Chandra of Surya kula”, to offer prayers to his ancestor and that too in deference to the mandate of the great Sage, Agastya. In fact, he was only discharging one of the triple debts to which a human being is heir to, namely “Pitru ruNam” in propitiating Sun god. A Paramaikaanti for whom Lord NarayaNa is the food, drink and enjoyment (Taaraka, POshaka, BhOGhya), will never resort to worshipping such petty deities nor partake offerings to them as “Prasaadam”. =============================================== MY COMMENT: I have known that Paramaikaantins do not recite this “Aaditya Hridayam” at all because they know that Lord NarayaNa is Supreme and that Surya is only a subordinate deity. A question may be asked why we invoke the names of some of the petty deities like Savitru, Brahma, Rudra etc in our Sandya vandanam and other chores, Achaaryas explain that when a certain procedure is prescribed in the Saastras (including mention of the names of such petty deities) we have no option to leave them out. Similarly, where such inclusion is not stated in the Saastras, we have no option to include them in our prayers. In the specified contexts, one is said to offer obeisance to the indweller of these deities (antharyaami) who is none other than Sriman NarayaNa and this excuse cannot be availed of in other contexts according to our whims and fancies. ================================================= OBJECTION 3: The CharamaslOka of Bhagavad Gita states “sarva dharmaan parityajya” which means that one should give up all dharmas. For giving up some habit, one has to have practiced it earlier. This means that one has to have these habits in the first place at least for “giving up” later. Only a dharma that had been in practice could ever be “given up”. So, if we want to live up to the command of Charamasloka, we should indulge in such practices like eating meat and drink liquor. ANSWER: • What is “Dharma”? Those that are the means for realizing the objective of life (mOksha) that is, true enjoyment here and in the hereafter are Dharmas. Meat eating and wine consuming cannot be regarded as the means to realize this goal. • The CharamaslOka only asks to give up “Dharma”. The inference is that a true vEdantinwill not indulge in “adharma’ in the first place, which includes ingesting the above (as not sanctioned in the Saastras). • In fact, Dharma does not even refer to material benefits like a faithful wife, obedient children, wealth, health nor Swarga or other celestial enjoyments. • We have to ponder over the context in which Lord KrishNa has mentioned the word “Dharma” in the CharamaslOka. • Lord KrishNa was advising Arjuna on the 32 different “vidyas” forming part of Bhakti yOga, after expatiating on Karma yOga, Jnaana yOga etc. • Anyone of these 32 vidyas had to be done incessantly in a “tailadhaara” fashion (i.e) like the uninterrupted flow of oil and that too over several lives after which only it can yield the desired results. • Arjuna felt helpless in doing any of the yOgas including the vidyas and was scared of the delay involved and felt thathe had very little time left for him to pursue any of them. To dispel his sorrow, the Lord offered to stand in the place of those Dharmas which Arjuna could not adopt and therefore, had virtually given up as beyond his capacities. The Lord means “Having virtually given up all hopes of performing any of the Dharmas, Surrender unto me. I shall relieve you (mOkshayishyaami)” and offered a reassurance “Do not grieve” (Maa sucha). This is the real purport of the CharamaslOkam. • If the objection is upheld, it will tantamount to a license to do anything that is proscribed in the Saastras, including meat eating, boozing, and even other heinous crimes like perjury, falsehood and even murder. • A vEdantin will not, in any case, resort to “adharmam” in order to “give them up later. The question of first doing adharmam and then giving it up later does not arise at all. CharamaslOka does not say “Do adharma first and then leave it” ================================================= OBJECTION 4: Even if it does not say so explicitly, can we not draw an inference that the CharamaslOka obliquely conveys the sense that one may indulge in “adharma” in order to “give it up”? ANSWER: • The word “Dharma” has to be taken in its absolute sense. The CharamaslOka refers to Dharma in a positive sense of virtuous acts prescribed in the Saastras, because a true vEdantin will in no case resort to “adhrama” (i.e) acts prohibited in the Saastras. • When one strives to secure a wholesome life, the prerequisite is the conscious avoidance of evil acts and performance of virtuous ones. • In the context of CharamaslOka, it can be seen that after elaborating on Karma, Jnaana and Bhakti yOgas (which are all Dharmas), the Lord advises Arjuna to give THEM up, if he felt incapable of adopting THEM and surrender unto him. • Also, indulging in “adharma” per se is transgressing the commands of the Lord and no true devotee will ever dare to entertain the prospect of such violation inviting the wrath of the Lord and self destructive of “sEshatvam” (service to the Lord) - the natural disposition of the Jivaatma (Atmaswaroopam) • These are machinations of Non-vEdic philosophies which the Lord condemned in the “Gita Saastram” in the words of Nammaazhwar: “piNakkara aru vagai samayamum neri uLLi uraitha KaNakkaru nalathanan anthamil aadiyam bhagavAn” • It is sacreligious to import such interpretations to the voice of the Lord meant for spiritual elevation of souls. If we adopt such interpretations that have been condemned by our seers and sages, we will be heading only towards spiritual disaster. • It is, therefore, clear that one should avoid consciously - spittle, amEdhyams (i.e) those that are not conducive to “medha” (intellect) should not consume like onions, garlic, drumstick, mushroom etc detailed in Swami Desika’s “Ahaara Niyamam” ================================================ OBJECTION 5: If Bhagavaan is the antharyaami of all sentient beings and insentient matter, and all of them are enjoyable (bhOghyam) to him, how could Bhaagavatas pledging allegiance to him discard selectively such edibles like onion, garlic, mushroom etc, mentioned in the previous question? ANSWER: • We should understand as to which state of Chetanas everything becomes enjoyable. It is only when a Bhaddha jeevaatma (embodied soul) transcends this “Prakriti maNDalam” (mundane existence) governed by the three guNas of Sattva, RajO and TamO and finally attains Paramapadam and becomes a “mukta” (liberated soul) when it acquires Suddha sattva state that everything becomes enjoyable to it. Until then, it has to avoid certain things that Saastras identify as triggering RajO and TamO guNas. • Prahlaada who saw God in everything was a great Jnaani. Even poisonous snakes and blazing fire became friendly to him. For the one who lives in God, there is no friend and no enemy per se because that one has acquired equipoise like “Nityasuris” “sarva bhootaatmanE tathaa jagannaatE jagan mayE / Paramaatmani gOvindE mitra amitra katha: kuta: // • Nammaazhwar saw God in everything, in all the five elements of water, fire, air, ether and earth. “neeraai nilanaai, teeyaai,kaalaai etc” • But he did not make it a pretext to consume forbidden foods. Nammaazhwar knew that everything was enjoyable; But, he refused even mother’s milk considering it as a “Praakrita vastu” (mundane object). For him, the food he ate, the water he drank and the Paan to enjoy were his dear KaNNan. (uNNUm sOrum, parugu neerum, tinnum verrilaiyum ellaam KaNNan). • He was so disgusted with mundane things that he pleaded with God not to keep him in this wicked world “koDu ulagam kaaTTEl” and exclaimed “What is this stupid nature of the world?” (ivai enna ulaga iyarkai) and pathetically cried “ Koovik koLLum kaalam kurugatO?” “Will not the time to recall me to your vaikuntam become short?” • Purity of food leads to purity of mind; purity of mind leads to real Jnaana; Jnaana leads to the path of “mOksha” – say our Saastras. Therefore, whatever is not conducive to real knowledge has to be eschewed completely. ----------------- To Continue ========================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= 3. FROM MAHABHARATA YAKSHA PRASNAM PART 56 - PRASNAM - 123 (SRI M.K.RAMASWAMY IYENGAR, SENIOR OFFICER, GOVT. OF INDIA (RETD) ================================================= PRASNAM 123: YAKSHA: “PURUSHAM TU IDAANEEMAAHKYAAHI?” “WHO IS THE PERSON WHO HAS ACHIEVED ALL THAT NEEDS TO BE ACHIEVED, IS ABOVE WANTS, IS HONORABLE AND IS RECOGNIZED?” YUDHISHTIRA: “DIVAM SPRUSATI BHOOMIM CHA SABDA: PUNYENA KARMANAA/ YAAVAT SA SABDO BHAVATI TAAVAT PURUSHA UCHCHYATE//” “HE IS THE PERSON WHO IS EVER ENGAGED IN GOOD AND AUSPICIOUS DEEDS AND SO LONG AS THE ACCLAMATION EVOKED BY SUCH DEEDS ECHO AND RECHO BETWEEN THE TERRESTRIAL AND THE CELESTIAL WORLDS< WITHOUT WANUNG< HE CONTINUES TO BO HONORED PERSON” NOTES: It is clear that the Yaksha has in mind an achiever. As a result of the achievement, he has made a mark. He is admired, respected and talked about in glowing terms. His achievement is not a one time achievement. Such a performance based on excellence is a way of life for him. When he refers to “Purusha”, he has such a person in mind. Who is an achiever? He is an achiever “who is conscious of his goals and strives without sparing himself to achieve them. Ideally the goals to be achieved have to be kept clearly in vision and the time carefully chosen and earmarked for achieving them. Again, achievement is measured not so much by the results as much by the steadfastness behind every effort. Dharma, Artha, Kaama and MOksha are the four goals recognized by the ancients. But, it is not as if a sealing of the peak is involved, though it may seem as if, after achieving one goal, one moves on to the next. What should a knowledgeable person do in regard to these four goals of righteousness, material well being based on wealth, fulfillment of desires and finally the ascent to the celestial world to live in a state of unmixed happiness? On this point, Bheema found an occasion to convey his views to YudhishTira, at a very early stage in the forest life. He said: Dharmam cha artham cha kaamam cha yathaavat vadataam vara/ Vibhajya kaalE kaalagjna: sarvaan sEvatE paNDita:// (Vana Parva Ch.34:41) “Oh! YudhishTira, who excel in the art of speaking! It is necessary for the discerning and the wise to select the time for pursuing righteousness, earning of wealth, and fulfillment of desire with care and apportio0n the time for each. Na dharmapara yEva syaaT na artha paramO nara: / Na kaama paramO vaa syaat sarvaan sEvEta sarvadaa// (Vana Parva Ch34:38) “It is not appropriate that a person remains preoccupied with one or the other among Dharma or Artha or Kaama. It is necessary to pay attention to all the three and maintain a balance too. How to apportion the time and maintain a balance too? Bheema had an answer to this too: “Dharmam poorvam dhanam madhyE jaghanyE kaamam aacharEt/ Ahany anucharEd Evam yEsha saastra kritO vidhih// (Vana Parva Ch.34:39) It is ordained in the religious texts that the first part of the day should be earmarked for righteousness and the middle part for matters material and connected with wealth and possessions. The fulfillment of desire should belong to the third part. Did this daily routine have a bearing on lifespan? Bheema said: ”kaamam poorvam dhanam madhyE jaghanyE kaamam aacharEt/ Vayasya anucharEd Evam Esha saastrakritO viduh// “The religious texts ordain this too that in the early part of the lifespan, the preoccupation be with wish fulfillment and in the middle, with accumulation of wealth. In the third and final part, righteousness should be the goal” Draupadi too chipped in at this stage. These were the early days in forest life. Bheema was thirsting for revenge. Draupadi was burning with humiliation. Both of them felt aggravated when YudhishTira was renouncing all initiative and waiting for the time to solve all problems. Bheema’s point was that name and fame and prestige would be lost if one, particularly born of kingly race, remained wedded to Dharma forsaking action altogether. Draupadi tried a different approach. She made the point that only he can claim to be a courageous hero who swiftly plunged into action to achieve the desired goal. “yastvayam karmaNaa kinchit phalam aapnOti poorusha: / Pratyaksham chakshushaa drishTam tat pourusham iti smritam// (Vana Parva Ch.33:16) “He who perceives the objective, sets his mind on it and leaves no stone unturned in the effort to achieve it is the person deserving of respect and honor” Draupadi’s definition of a doer, a Purusha, a successful and respected person is that he should be practical, swift and full of unflagging concentration towards what is to be achieved. The indirect message that both Bheema and Draupadi conveyed was that first, DuryOdhana being a sworn enemy, it would not be practical for a kshatriya like YudhishTira to regard the promise made to live for thirteen years in the forest as sacrosanct and secondly, YudhishTira, with the help of his unconquerable brothers should take the lost kingdom and glory by force immediately. YudhishTira was no doubt pained when so assailed. Bu, confused, he was not. He gently half admonished and half counseled both Bheema and DraupadiVidvaansthai Eva ya: sakta: klishyamaanO na kupyati/ Sa naasayitvaa klEshTaaram para lOkE cha nandati// (Vana Parva Ch.30:12) “He is able and strong who remains calm though afflicted, does not feel frustrated or angry. Such a person is the honorable one. Eventually, he succeeds in overcoming his difficulties and going to Heaven” Sathyam cha anrutah srEyO nrisamsaat cha anrusamsataa/ tamEvam bahu dOsham tu krOdham saadhu vivarjitam// (Vana Parva Ch.30:15) “Truthfulness and compassion are any day better than falsehood and cruelty, what to talk of anger which is totally eschewed by all good and virtuous men? It is brimful of (being fed by) the sins of falsehood and cruelty” Maadtrusaa: prasrujEt kasmaat suyOdhana vadhaadapi (Vana Parva Ch.30:15) “So much so, how can a person like me assume such qualities even if it be for dealing with a (wretched) person like DuryOdhana?” tEjasveeti yam aahuh paNDitaa deergha darsina: / na krOdhO abhyantaras tasya bhavati iti vinischitam// (Vana Parva Ch.30:16) “Learned men gifted with foresight regard that man as shining and glorious in whom there is no semblance of anger” aakrishTa taaDiota: kruddha: kshamatE yO baleeyasaa/ yas cha nityam jita krOdhO vidvaan uttamausha: // (Vana Parva Ch.30: 33) “He is the learned, honorable and best among men who displays tolerance and forgiveness even though abused, beaten and provoked to anger by a strong man” Tolerance and forgiveness is not a sign of weakness or inactivity. On the other hand, Kshamaa tEjasvinaam tEja: kshamaa brahma tapasvinaam/ Kshamaa sathyam sathya vataam kshamaa daanam kshamaa yasaa: // (Vana Parva Ch.30:39) “Tolerance or forgiveness is the latent energy which confers valor in the brave, imparts knowledge of self to those who do penance, emanates as truth from the truthful. Its other names are charity and fameDharmam charaami susrONee na dharma phala kaaraNaat/ Dharma: Eva manah krishNE svabhaavaas chaiva mE dhrutam// (Vana Parva Ch.32:4) “Oh! Draupadi of beautiful hips!! The dark complexioned one! I tread the path of righteousness not seeking any fruits thereof but because it is my way of life. Mindful of what is mentioned in the religious texts and the conduct of noble and virtuous men, I hold on to Dharma very firmly in my mind” karmaNaam phalam asti iti thath Etad dharma saaswatam/ brahmaa prOvaacha putraaNaam yat rishir vEda kaasyapa: // (Vana Parva Ch.33:37) “Brahma, the creator has himself told his age sons that no effort goes waste. Every effort (good) yields (auspicious) results. This is the everlasting law of righteousness. Sage Kaasyapa knows and understands this dictum very well” Thus, it may be seen that YudhishTira is unwavering in his belief that it is good deeds which make men and not their courage, valor, success in successive missions of conquest and so on. A good deed is easier done if the doer has adhered closely to time tested values. In such an event, showing a right response or performing an appropriate deed becomes a matter of habit, a way of life. That person’s character becomes so well known and also widely acclaimed and constantly too. His enemies or those who do not wish him well also know that and have no difficulty in acknowledging it. For example, Sri Rama had no mind for any other woman except Sri Sita. He was an “Eka Pathni Vrathan” When Bharata first came to know that Sri Rama was not by the side of Dasaratha at the time of latter’s death and had indeed been sent to live in the forest, he became confused and developed the worst possible doubt. Did Sri Rama, by any chance, happen to covet somebody else’s wife? He addressed this question to KaikEyai: Kaschinna paradaaraan vaa raajaputrO abhimanyatE? (V.R. II: 72:45) KaikEyi who was responsible for Sri Rama’s departure to the forest – in fact, she had asked him to go that very day – was quick to deny this categorically and with astonishing degree of absolute certainty. Na rama: paradaaraan sa chakshubhyaam api pasyati (V.R. II: 72:48) “Oh! No! Rama, as you know well does not even look at other women” Why did she say “Chakshubhyaam api”? Scholars would explain that the eye, the most important sense organ of knowledge mostly performed the task on its own and the mind came a little later to settle the response to what has been seen. In Sri Rama’s case, in respect of other women, his eyes would not even notice them and so perfect was the control of the mind over the sensory optic nerve. Sri Sita too extolled Sri Rama in this respect. Kuta abhilaashaNam streeNaam parEshaam dharma naasanaam/ Tava naasti manushyEndra na cha abhut tE kadaachana// (V.R. III: 9:5) “Where are you and where is that sinful and dharma destroying trait of desiring the wives of others? Such a trait does not exist in you. I am sure of that. It never existed in you” Adherence to a code, a virtue, an ethical value, at all times and under all circumstances is the noblest of traits. A well known, well settled and a famous Purusha has to be identified by such a trait not by a powerful mien or wealthy means. --------------- To Continue ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== Quote Link to comment Share on other sites More sharing options...
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