Guest guest Posted October 5, 2005 Report Share Posted October 5, 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 # 30 dated 10/05/05 ==================================================== IN THIS ISSUE: 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part #13 SlOkam 34 (ANBIL RAMASWAMY) 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA Part # 17 (ANBIL RAMASWAMY) 3. FROM MAHBHARATA “YAKSHA PRASNAM” Part # 60 EPILOGUE -3 (M.K.RAMASWAMY IYENGAR RETD. SENIOR OFFICER OF GOVT. OF INDIA) =============================================================== 176 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of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 - 28 Issues of Vol. 5 & - 29 Issues of Vol. 6 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram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” ================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part #13 SlOkam 34 (ANBIL RAMASWAMY) -------------------------------- We saw that from SlOkas 18 to 33, Azhwaan referred to the superhuman exploits of Bhagavaan in his Avataara as Sri Rama. In the 25 slOkas from 34th to 58th SlOkas, he describes those deeds that Bhagavaan did in his avataara as Sri KrishNa. While the feats of Sri Rama were few and far between, as Sri KrishNa, the Lord’s wonderful deeds are far too numerous to recount that Swami Desika in his “Dasaavataara StOtram” was tempted to mention just the KaaLinga episode and conclude saying “like this and other such deeds” “kaaLindee rasikaaya kaaLiyapaNa spaara sphaTaa vaaTikaa- rangOtsanga visanka chankrama dhuraa paryaaya charyaa yatE” SlOkam 34: WHO REALLY DRANK POISON? Saa pootanaa sakaTam arjunayO: cha yugmam baalyOchita anyapara chEshTita vishpulingE / yasya alabhanta salabatvam ahO! nigooDa: sa tvam vrajE vavrudhishE kila kamsa bheetyaa // “Oh! Lord! Befitting the role of a child that you assumed as KuTTY KrishNa, you destroyed the evil minded Pootana who came in the form of a breastfeeding woman, the one who came disguised as a push cart, felled the twin maruta trees, and destroyed the weird looking “Sarabha” as if it were a moth falling into the fire of a lamp and getting burnt. Having done all these, how come, you pretended to be afraid of Kamsa and went into hiding in TiruvaaippaaDi and grew up there?” COMMENT: Pootana is an evil being like Daakinee, yOginee, Vinaayaga etc that seize young children. “With a casual movements of limbs babies are used to, You as KuTTY KrishNa playfully destroyed her as well as the one who came in the form of a wheel of a push cart and a couple of asuras who lurked in a couple of Maruta trees on the backyard of YasOda’s home. All of them got destroyed much in the manner of moths that attracted by the bright light of lamps fall in the lamp fire and get burnt. You could have destroyed Kamsa also in a like manner. But, you did not do so. This was perhaps due to the fact that, Kamsa did not appear in your presence. With all your might and valor, you could have dealt with him in like manner. But, you appeared as if you were afraid of him and chose to live ‘Incognito’ in AayarpaaDi and grew up there. Who are you trying to deceive? (kila) It is said that when a woman assumes the role of a loving mother, any evil thought like killing a child would not arise in her mind. But, since Pootana’s intention did not change and she was bent on killing Baby KrishNa, KrishNa decided not spare her. SakaTam: Azhwaan wonders at how even a few months old baby, when it could only supine on its back and not even turn on its sides, krishNa could lift his feet that were so soft as a cotton ball (panji enna) and kick the mighty SakaTaasura to his doom: “kanjan tannaal puNarkkap paTTa kaLLa SakaDu kalakkazhiya panji yenna mell aDiyaal paainda pOdu” arjunayO:cha yugmam: In the PuraNas, it is depicted that the two sons of KubEra, naLakoobaran and maNigreevan were taking bath in the nude and that Sage Naarada cursed them to become “maruta” trees and that they were relieved of the curse when KrishNa touched them with his feet. This being the case, how does Azhwaan characterize them as asuras? In several contexts, the duos have been bracketed with asuras and Azhwaan has only based his statements on good authority. For example, Periyaazhwaar: “poim maaaya “marudaana’ asuraraip ponruvithu” (3.1.3)” “kanjanum kaaLiyanum kaLirum ‘marudum’ erudum vanjanaiyil maDiya” (4.3.2) Naachiyaar: Ninra neeL ‘marudum’ erudum puLLum venri vEl virar kanjanum veezha munn konravan varil kooDalE” (4.7) Bahaashyakaarar: in Gita Bhaashyam: “Pootana sakaTa ‘yamalaarjunarishTa’ pralamba dEnuka kaaLiya kEsi kuvalayaapeeDa chaaNoora mushTikatosala kamsaadeen nihatya…” Uttara RamayaNa: (Sargam 6.35,36 &37) “‘yamalaarjunaou cha haardikhya: sumbhaschaiva nisumbhaka: / Asuraa daanavaas chaiva sathyvantO mahaabhalaa:…. naaraayaNEna nihataa: sataso atha sahasrasa: //” Therefore, there is enough basis for Azhwaan characterizing them as “asuras”. There is an important implication to note in the Pootana episode. It is popularly believed that Lord Siva drank the halahaa (kaalakooTa) poison. Did he really drink the poison? The answer is a big NO. The poison never went down his throat where it stuck and earned for him the sobriquet “NeelakanTan” (the blue throated). Compare this with what KrishNa did? KrishNa drank the poison completely. Not only that. He drank with it the life of Pootana as completely too! Now, you be the judge. Who really drank poison, Siva or KrishNa? ----------------------- To Continue ========================================================= Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA Part # 17 (ANBIL RAMASWAMY) -------------------------- IS PRAPATTI EASY OR DIFFICULT? QUESTION: If such a long and painstaking process is involved in the evolution of the soul, it looks that the means of “PrapaTTI” cannot be considered an easy one (sukara upaayam) at all. If “PrapaTTI or “Total Surrender” is so easy, why would the Lord declare “sa mahaatmaa sudurlabhah” That such a one is “the rarest of the rare”. And, the Azhwaar himself vouches “Ore oruvar uNDaagil athanai kaaNN” meaning that those adhering to this means are indeed rare. ANSWER: It only means that beginning less “Bhagavad maaya” cannot be overcome easily. If so, when at all one enmeshed deeply in “Prakriti” would be able to cross over it? This “nivritti” cannot be achieved through one’s own effort. It can happen only by “Bhagavad KaTaaksham” through the intervention of a “Sadaachaarya”. The Lord does not descend down in flesh and blood all the time to save every one of the innumerable individual souls. - That is why, he deputes Rishis, Azhwaars and Achaaryas to instruct us what is “Hitam” – good for us. - That is why he provides us with what are known as “Saamaanya Saastras” and “VisEsha Saastras” that serve as instruction manuals on “Dos” and Don’ts” to guide us. - That is why he endowed us with a sixth sense in the form of conscience (the little inner voice) that constantly accompanies us and guides us on what to do and what not to do in any circumstance. - That is why AruLIcheyals of Azhwaars have been made available to us Like creepers that climb up by winding on trees or other supports planted for the purpose, the soul can, with the help of these invaluable props attain “Atma guNa poorthi”- the position of what the Lord has described as ‘durlabham” and become eligible for his grace. The adoption of “Saamaanya Saastras” help in cleansing the minds of the suffering soul preventing it from falling into pitfalls and redeeming it from undesirable and malefic tendencies and bringing it round to the mainstream. The adoption of Saamaanya Dharmas like Nitya and Naimittika Karmas instills a sense of regularity and discipline so necessary as an elementary step towards spiritual evolution. When routine exercises like drills and other practices that have nothing to do with war are insisted upon in the defence sevices to keep up the fitness and morale of military personnel, it needs no emphasis that the discipline of Nitya and Naimittika karmas are equally necessary,if not more, for making one fit for spiritual service. For example, in a day consisting of 24 hours, cannot one spend 24 minutes in observing the basic Nitya karma of Sandhyaa vandanam? On the other hand, so many other preoccupations that one is engaged in are absolutely unnecessary and not at all conducive to spiritual enlightenment. When the soul realizes that it had wasted time over trivial pursuits, it is then that it pleads to the Lord “Oh! Lord! My faults cannot be cleared by my own efforts. Only you should act as the means to get rid of them”. When the soul reaches this stage, the Lord makes it an “aartha”. - Like TirukkaNNamangai AaNDaan, the soul would give up all material pursuits. - Like PiLlai Tirunaraiyur araiyar, the soul starts to hate even its own physical form deeming it to be an impediment. - It should be remembered that “Saamaanya Saastras” that prescribe “Nitya” and “Naimittika” karmas act as the springboard and that “Saamaanya Dharmas” can never be dispensed with but should be observed with scrupulous care. When the soul reaches this stage, it becomes finally fit for “mukti” and there will be no looking back. And, it is such souls that Lord KrishNa describes as “sudurlabhah” SAREERA- SAREERI BHAVAM Erumbiappa refers to another misinterpretation concerning the “Sareera- Atma” concept that Swami Desika calls “Prataana Pratitantra” (Unique Siddhantam of SrivaishNavam). In short, this means that just like the soul (Jeevaatma) has a body, the soul also serves as body to Paramaatma. QUESTION Some people misinterpret this by saying that when a Jeevaatma does something bad, it acts only in its capacity as the body of Paramaatma and in reality, it is Paramaatma who is responsible for the evil actions indulged in by the Jeevaatma. They even argue that as such an action is done at the bidding of the “Soul’s soul”. If at all, it is the Paramaatma who should get the punishment and not the poor Jeevaatma which is only an instrument. ANSWER: The principle underlying the Sareera- Sareeri bhaava is to emphasize the triple relationship between Paramaatma and Jeevaatma, namely, AadhEyatvam, vidhEyatvam and sEshatvam (i.e) Support, Direction and Service as the "Atma Svaroopam" or inherent qualities of the Jeeva. It is meant to dispel the concepts of I-ness and Mine-ness on the part of the individual soul and rid it of flaws attaching to “kartrutvam” (doer) and “bhOktrutvam” (enjoyer). Its intent is to constantly remind the Jeeva as one who is always and entirely dependent on the Lord though the Jeeva does enjoy some amount of freedom, which it can put to good use or misuse and enjoy or suffer in consequence. It is in exercise of this little freedom that the Jeeva is made to face the consequences of its own actions as the word “Karma” implies. So, the Paramaatma cannot be blamed for the misdemeanor of the Jeevaatma. Those who realize this truth are called “NaaraayaNa nishTas”. Their very breath, thought, word and deed are forever dedicated to the Lord’s “Kaimkaryam”. So, such nishTas would never ever indulge in evil ways even within the ambit of the little freedom they enjoy.. Evil ways would ever remain far away from their radar. Actions governed by karma and evil can never fall into the category of “Kainkaryam”. It is such evolved souls like Azhwaars who deserve to be called “NaaraayaNa Eka nishTas”. The emphasis is on the word “Ekam”. Such evolved souls would never entertain even a thought of indulging in debasing actions. Their laments “azhuvan tozhuvan aaDik kaaNban paaDi alatruvan, tazhuval vinaiyaal pakkam nOkki naaNik kavizhndu iruppaaan” etc are all directed towards the Lord. Such laments will be in tune with their “AtmaguNas” and would lead to the pleasure of the Lord. The view that the laments of folks who indulge in “Durvishayams” and suffer consequently cannot be construed as “Kainkaryams” to Emperumaan! ---- To Continue ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ 3. FROM MAHBHARATA “YAKSHA PRASNAM” Part # 60 EPILOGUE -3 (CONCLUDED) (M.K.RAMASWAMY IYENGAR RETD. SENIOR OFFICER OF GOVT. OF INDIA) ----------------------------- What were they waiting for? The two pieces of blessed wood by rubbing which a fire could be produced for sacrificial activities and which had been carried off mysteriously by an antler must be located and returned to the Brahmin to whom they belonged. The Brahmin has made a specific request for help and that request was still pending. YudhishTira had taken up this as a challenge and resolved to solve the issue. Now, he spoke loud but cautiously. “Oh! My divine father! There is a Brahmin in the forest for whom performance of holy rites by lighting the holy fire in the altar for that purpose (agnihOtra) is a vital routine. If the fire is not lit, he shall incur sin. The pieces of wood (araNi) used to kindle a spark has been stolen, strangely enough, by an antler. Though given a hot chase by us, he disappeared from sight as if by magic. If it pleases you, please bless so that the Brahmin does not incur sin” Significantly, he did not ask for alternative pieces of “araNi; nor, for the restoration of the lost araNi. With great thoughtfulness and concern for the welfare of the Brahmin, he asked for an all true blessing whereby the Brahmin would not have to worry about his daily agnihOtram. When the God Dharma replied, it was clear he was feeling greatly amused. “My son!” he said, “who did you think that the antler was? It was I in disguise. It was a ruse thought of by me to arrange for this encounter between us. As for your wish, it is granted! You may ask another boon!” “Oh! Holy one! Somehow we have completed this twelve years sojourn in the forest. We are about to enter the thirteenth year which period has to be spent in “agjnaatavaasa” (in cognito). Please bless us and with your divine prowess ensure that we may complete that year unnoticed and unrecognized!” “So, it shall be!” responded Dharma immediately. Let me further assure you further. I shall place such a veil over people’s eyes and also their minds that even if you people move about undisguised, none shall be able to identify you. I would also advise strongly that you should spend the thirteenth year in the Kingdom of ViraaTa, wear whatever disguise you want to. Move about freely. None shall be able to identify you” When Dharma gave this blessing and assurance, a great burden lifted off YudhishTira’s shoulders. He looked immensely relieved. When he was about to offer his salutations and seek his permission to take leave, Dharma made a gesture. “Here, take the araNi and hand it over to the Brahmin” and added softly, “My Son! You are very clear to me being my son! Vidura has been born with my inherent nature. Now, you may choose a third boon, the like of which has not been asked or granted so far! I shall fulfill your wish!” YudhishTira felt quite overwhelmed. “Oh! The eternal one! I have witnessed my father. I have been blessed by him. I have been privileged to have a darshan of God. There is no more any ache in my mind. Actually, after having been blessed so profoundly and in abundance, is there anything more that I need ask? Bless me with your sweet will and words. All that aim for is jayEyam lObha mOhou cha krOdham chaaham sadaa vibhO/ daanE tapasi satyE cha manO mE satatam bhavET // “My Lord! I want to be above greed, confusion and anger. Let my mind be deeply and irrevocably committed to charity, penance and truth always” Dharma replied- “You have been born with the virtues mentioned by you. They have grown in you and you too in them. You and those virtues are inseparable. I grant your wish! I declare, you are Dharma personified” After uttering these words, Dharma vanished from sight. PaaNDavas slowly walked back to the Asrama. Their minds were full. Yet, there was a spring in their steps and lightness in their movements. As a first task, after returning to their forest abode, they gave the araNi pieces to the waiting Brahmin. They felt rewarded by watching the beam of joy and relief on his face. No trace was left of the trials and tribulations which they were obliged to undergo. YudhishTira’s mind, to a large extent and the minds of his brothers, to a lesser extent were filled with wistful recollections concerning their encounter with Dharma incarnate. PHALA SRUTHI; BENEDICTORY. Vaisampaayana Uvaacha: Idam samuthaana samaagamam mahat pitus cha putrasya cha keerthi vardhanam / paTannara: syaad vijitEndriyO vase sa putra poutra: satha varshabhaag bhavET// “He who reads with devotion and care this extraordinary and famed anecdote concerning the sons (PaaNDavas) who nearly perished but survived remarkably through the grace of their benevolent parent, shall live in good health for a full hundred years, with all his senses ever under control, his mind steady and poised and also blessed with many noble children and grand children” Na cha api adharmE na suhrdvibhedanE parsavahaarE paradaaramarsanE / Kadarya bhaavE na ramEn mana: sadaa nruNaam sadaakhyaanam idam vijaanataam // Ibid 28 “ He who has come to know about the story and bears it in his mind will never be unrighteous or mean. He will ever be trustworthy; the act of betrayal will be unknown to him. His mind will be lofty and noble and will never hanker after other people’s wealth or women” SarvE janaa: SukhinO bhavantu/ Samastha sanmangaLaani santu// --------------------- CONCLUDED ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== Quote Link to comment Share on other sites More sharing options...
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