RE: [t'venkatam] crow's crime - rejoinder

[Guest guest]

Dear srivaishnava perunthagaiyeer,

 

 

 

Thanks to Sri Sukumar for his views on the points on 'crow's crime' write up.

 

 

 

1. On Sri Sukumar's point 1, my comments on 'how raavaNan got so powerful' - how much raavaNan is powerful is expressed as a surprise by hanumaan to the team of vaanaraas on his return in the shores of the ocean.

 

 

 

Why that surprise is - that even after raavaNan touched seethaa, why he was not burnt by the fire caused by her pathivrathaa dharmam. That is said by hanumaan in sundara kaaNdam - sargam 59

 

 

 

aaryaayaa: sadhrusam seelam seethaayaa: plavagarshabhaa:

 

thapasaa DhaarayEth lOkaan krudhDhO vaa nidhahEdhapi - 5-59 -3

 

 

 

sarvathaathi pravrudhDhO~sou raavaNO raakshasa adhipa:

 

thasya thaam sprusathO gaathram thapasaa na vinaasitham - 5-59-4

 

 

 

meaning: seethaa is capable by her paathivratha power to sustain as well burn the whole world - but in spite of that she did not burn raaVaNan when he touched her - for he has so much power by his thapas. By anger or due to compassion raavaNan is capable of controlling and sustaining the whole world. Just because of the power of thapas raavaNan was not burnt by seethaa.

 

 

 

Dear bhakthaas, by this hanumaan does not place raavaNan above seethaa in power - for in the next slokam 5 hanumaan says just because she wants raama to do that killing of raavaNan, she kept herself restrained, for even agni - the fire, also cannot match seethaa in burning power. Then why she did not do that is - wants or waits for raama to do that.

 

 

 

2. On the capability of brahmaasthram - sukumar says even siva can not come in between - but see here in maha bhaaratha how sage vyaasa and naaradha stood in between the two brahmaasthrams - shot one against the other - the passage below is from 10th parva soupatika parva - see here also that asvaththaama used a grass as the brahmaasthram. So that pazhamozhi - proverb 'vallavanukku pullum aayudham' is an apt one. Perhaps there are only two such instances of grass becoming brahmaasthram in the whole of puraanams and ithihaasams.

 

 

 

[about skandhan or sivan using brahmaasthram against soorapadman, thiripuraanthagan et al, there is no reference in other puraanams also]

 

 

 

Chapter 13 part - "Drona's son, beholding that terrible bowman coming towards him bow in hand, and the 2 brothers on Janardana's car, became exceedingly agitated and thought his hour had come. Of soul incapable of being depressed, he called to his mind that high weapon (which he had obtained from his sire). He then took up a blade of grass with his left hand. Fallen into great distress, he inspired that blade of grass with proper mantras and converted it into that powerful celestial weapon. Unable to brook the arrows (of the Pandavas) and the presence of those wielders of celestial weapons, he uttered in wrath these terrible words: 'For the destruction of the Pandavas.' Having said these words, O tiger among kings, the valiant son of Drona let off that weapon for stupefying all the worlds. A fire then was born in that blade of grass, which seemed capable of consuming the 3 worlds like the all-destroying Yama at the end of the yuga."

 

 

 

Chapter 14

 

 

 

Vaishampayana said, "At the very outset the mighty-armed hero of Dasharha's race understood from signs the intention of Drona's son. Addressing Arjuna, he said, 'O Arjuna, O son of Pandu, the time is come for the use of that celestial weapon which is in thy memory, knowledge of which was imparted to thee by Drona. For protecting thyself as also thy brothers, O Bharata, shoot in this battle that weapon which is capable of neutralising all weapons.'

 

 

 

Thus addressed by Keshava, Arjuna, that slayer of hostile heroes, quickly alighted from the car, taking with him his bow with shaft fixed on the string. Softly wishing good unto the preceptor's son and then unto himself, and unto all his brothers, that scorcher of foes then bowed unto all the gods and all his superiors and let off his weapon, thinking of the welfare of all the worlds and uttering the words, 'Let Ashvatthama's weapon be neutralised by this weapon!'

 

 

 

That weapon, quickly let off by the wielder of gandiva, blazed up with fierce flames like the all-destroying fire that appears at the end of the yuga. Similarly, the weapon that had been shot by Drona's son of fierce energy blazed up with terrible flames within a huge sphere of fire. Numerous peals of thunder were heard; 1000s of meteors fell; and all living creatures became inspired with great dread. The entire welkin seemed to be filled with noise and assumed a terrible aspect with those flames of fire. The whole earth with her mountains and waters and trees, trembled. Then the 2 great rishis, Narada, who is the soul of every creature, and the grandsire of all the Bharata princes (Vyasa), beholding those 2 weapons scorching the 3 worlds, showed themselves there. The 2 rishis sought to pacify the 2 heroes Ashvatthama and Dhananjaya. Conversant with all duties and desirous of the welfare of all creatures, the 2 sages, possessed of great energy, stood in the midst of those 2 blazing weapons. Incapable of being overwhelmed by any force, those 2 illustrious rishis, placing themselves between the 2 weapons, stood like 2 blazing fires. Incapable of being checked by any creature endued with life, and adorned by the gods and danavas, they 2 acted in this way, neutralising the energy of the 2 weapons and doing good to the entire world.

 

 

 

The 2 rishis said, "Those great car-warriors who have fallen in this battle were acquainted with diverse kinds of weapons. They, however, never shot such a weapon upon human beings. What act of rashness is this, ye heroes, that ye have done?"

 

 

 

Chapter 15

 

 

 

Vaishampayana said, "At the very sight, O tiger among men, of those 2 rishis possessed of splendour like that of fire, Dhananjaya quickly resolved to withdraw his celestial shaft. Joining his hands, he addressed those rishis, saying, 'I used this weapon, saying, "Let it neutralise the (enemy's) weapon!" If I withdraw this high weapon, Drona's son of sinful deeds will then, without doubt, consume us all with the energy of his weapon. Ye 2 are like gods! It behoveth you to devise some means by which our welfare as also that of the 3 worlds may be secured!'

 

 

 

Having said these words Dhananjaya withdrew his weapon. The withdrawal of that weapon by the gods themselves in battle is exceedingly difficult. Not excepting the great Indra himself, there was nobody save the son of Pandu, who was capable of withdrawing that high weapon after it had once been let off. That weapon was born of Brahma energy [MGV adds brahmaasthram]. No person of uncleansed soul can bring it back after it is once let off. Only one that leads the life of a brahmacari can do it. If one who has not practised the vow of brahmacarya seeks to bring it back after having shot it, it strikes off his own head and destroys him with all his equipments. Arjuna was a brahmacari and an observer of vows. Having obtained that almost unobtainable weapon, he had never used it even when plunged into situations of the greatest danger. Observant of the vow of truth, possessed of great heroism, leading the life of a brahmacari, the son of Pandu was submissive and obedient to all his superiors. It was for this that he succeeded in withdrawing his weapon.

 

 

 

Drona's son, beholding those 2 rishis standing before him, could not by his energy withdraw his own terrible weapon. Unable to withdraw the high weapon in battle, Drona's son, O king, with a cheerless heart, said unto the island-born rishi these words, 'Threatened by a great danger, and desirous of protecting my life, I let off this weapon, through fear of Bhimasena, O sage!"

 

 

 

Of course, dear readers, part of this passage, I sent to you all earlier, as an article titled as 'arjuna a brahmachari'.

 

 

 

Dhasan

 

Vasudevan m.g.

 

 

tiruvenkatam [tiruvenkatam]On Behalf Of Sukumar S C

Thursday, September 28, 2006 1:22 PM

tiruvenkatam;

RE: [t'venkatam] crow's crime

 

 

 

 

 

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