FW: [t'venkatam] The Crow's crime

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M.G.Vasudevan

Mon 10/2/2006 3:32 PM

ivkchary (AT) (DOT) co.uk; ; oppiliappan; tiruvenkatam

Cc: sadagopaniyengar (AT) vsnl (DOT) net; mksudarshan2002 (AT) (DOT) co.in

RE: [t'venkatam] The Crow's crime

 

 

Dear sri vaishNava perunthagaiyeer, here is an interesting mail from Sri I.V.K.Chari swamin of Kuwait.

 

 

 

Quote: Sriman Vasudevan Swamin,

 

A very interesting series of mails on above topic. Various view points and insightful information indeed to my most ignorant mind. I have a doubt. Is there a possibility of looking at this issue in a different way?

 

 

 

For example, why not we compare all the known occasions where Brahmaastram was used and its results. Already some of you have listed the case of Hanuman, Arjuna, Aswathama, Ravana besides Kakasura Vruthhaantham. The Asthram performs the task assigned to it by its User. In the case of Hanuman, the user Indrajith, perhaps only wished to make Hanuman bound. It did it. In the case of Arjuna the purpose for using the Asthram was to protect against its equivalent targeted by Aswathama. In the case of Ravana it was targeted to kill Ravana. If viewed from this angle, the Asthram has the potency to perform its task. If you take the case of the Asthram used by Aswathama, Krishna had to direct the Asthram on Parikshit in the womb of his mother in order to accomplish the Asthram's target. Krishna did not choose to make the Asthram to lose its potency and save. Krishna being the Law Giver and Abider, perhaps did not wish to interfere with Asthram's route and task.

 

 

 

Coming to Kaakaasura Vruthhantham, this appears to be similar to Ambareesha Charithram in Srimad Bhagavatham. The Sudharsana Chakram, a much more lethal weapon than Brahma Asthram, chooses to chase the Doorvasa Rishi for over a year without harming. In similarity Brahmasthram too chooses to chase Kaakaasura without killing him. Is it possible that Rama did not assign the task of killing Kaakaasura to the Brahmastra whilst releasing it? Learned Scholars like Devareer and others may enlighten Adiyen. Dasan IVK CHARY

 

 

 

My reactions.

 

1. First - Chari Swamy says 'learned scholars like devareer and others'. On the 'boldened' font word - on others or about others, I cannot comment.

 

 

 

2. But as far as that 'learned' applicable to me, who is addressed as 'dEvareer' - I am only at the 'L' stage and yet to 'earn' other letters to become 'ed'. I just cannot fulfill any thing to become that 'scholar' and that too when we have both Sadagopans and sri anbil swamy in our front.

 

 

 

In a lighter vein - oh, what a 'catapulting way' of 'drawing one' [or is it pulling or forcing one into] to do an exhaustive research and study by touching his 'ego' in a grand way. Perhaps this is a daunting task - requires at least 3 months to do a full research and then only can be answered effectively.

 

 

 

To begin in this journey I request all in the list to please add their mite so that Sri chari swamin's wish is fulfilled and in that process we also get educated.

 

 

 

3. May be somebody else will say "we are sri vaishNavaas, calling ourselves 'dhaasan to so and so' and start any conversation saying 'adiyEn dhaasan', and as such no 'ego' in any business". Perhaps when one moves closely with these 'dhaasars clan', then only we will realize what is the real meaning of 'ego', [we will not realize so easily this, perhaps in the so called top class 'management' circles or 'corporate' circles who coin and throw out these words].

 

 

 

4. As a fast reaction to Chari swamin's mail, I referred again into the fight between 'indhrajit and hanumaan' and had a very grand information which I want to share with sri swamin and you all, as below.

 

 

 

5. As he himself rightly listed 4 instances and I add one - 5 are right now in front of us of using brahmaasthram

 

* raama - kaakaasuran [from where this thread started]

* raama - samudhra raajan [arrayed but not shot]

* raama - raavaNan

* indhrajith - hanumaan

* arjunan - aswaththaama

 

4 are in raamaayaNam and one in bhaaratham. Chari swamin has already looked at differently on the issue of using brahmaasthram and result is this discussion.

 

 

 

6. Now the two slokams from sundhara kaaNdam -

 

atha indhrajith thu dhruma cheera bhadhDham

 

vichaarya veera: kapi saththamam tham |

 

vimuktham asthrENa jagaama chinthaam na

 

anyEna badhDhO hi anuvarthathE~asthram || 5-48-50

 

 

 

aho mahath karma krutham nirarthakam

 

na raakshasair manthra gathir vimrushtaa |

 

punascha na asthrE vihathE ~ asthram

 

anyath pravarthathE samsayithaa: sma sarvE || 5-48-51

 

 

 

meaning: indhrajith realized that the great monkey hanumaan being bound by barks of tree is free now, having been released from the binding of brahma asthram. He also felt very sad. How can that brahma asthram be effective once bound by something else? That asthram will consider, 'it is believed I am not capable and now additional thing is used to bind than me'. And so the asthram doubts itself being treated with contempt and as such will decide to leave.

 

 

 

Please see the last line in the slOkam 'asthram samsayithaa: sma sarvE anyath pravarthathE,' - asthram thinks and doubts - I am being slighted, so let me go - means the athidhEvathai of the asthram thinks so. This gives a great lesson to the user - when an asthram with the particular athi dhEvadhai - presiding deity - is invoked, proper respect should be given to that athi dhEvathai, then only the asthram will be effective for the user.

 

 

 

Incidentally this also reinforces my speculation - in my first response titled 'crow's crime' - raama may have thought that the athi-dhEvadhais like agni the fire, varuNan the water, vaayu the air, may be obliged to king dhEvEndhran and will not be effective against jayanthan, the crow, when he uses these asthrams.

 

 

 

7. On the brahmaasthram by aswaththaama - I have to say, it is sage vyaasa who stood in between the two asthrams, then directed asvaththaama to let it off, on which aswaththaama says will do into the women of paandavaas.

 

 

 

So it is Krishna dhvaipaayana as vyaasa is called and not krishNa - the supreme lord. As sri chari swamin says rightly, krishNa, the law giver and abider, did not interfere into the working of brahmaasthram and did revive the burnt foetus of uththara into parikshith. As you could have seen the two sages, naaradha and vyaasa also did not interfere in the working of asthram but delayed the effects of it. [one asthram is null since arjuna withdrew]

 

 

 

8. Here is the passage wherein vyaasa directs - quote - part of chapter 15 of parva 10 soupathika parvam -

 

Vyasa said, [to aswaththaama] "Pritha's son Dhananjaya, O child, was acquainted with the weapon called brahmashira. [MGV adds shira is the asthram] Neither from wrath, nor for thy destruction in battle, did he shoot this weapon. Arjuna, on the other hand, used it for baffling thy weapon. He has again withdrawn it. Having obtained even the brahmastra through thy sire's instructions, the mighty-armed Dhananjaya did not fall off from a Kshatriya's duties. Arjuna is possessed of such patience, and such honesty. He is, besides, conversant with every weapon, Why dost thou seek to compass the destruction of such a person with all his brothers? That region where the weapon called brahmashira is baffled by another high weapon suffers a drought for 12 years, for the clouds do not pour a drop of water there for this period. For this reason, the mighty-armed son of Pandu, although he had the power, would not, from desire of doing good to living creatures, baffle thy weapon with his. The Pandavas should be protected; thy own self should be protected; the kingdom also should be protected. Therefore, O thou of mighty arms, withdraw this celestial weapon of thine. Dispel this wrath from thy heart and let the Pandavas be safe. The royal sage Yudhishthira never desires to win victory by perpetrating any sinful act. Give unto these that gem which is on thy head. Taking that, the Pandavas will in return grant thee thy life!"

 

 

 

Drona's son said, "This my gem is more valuable than all the wealth that has ever been earned by the Pandavas and the Kauravas. If this gem is worn, the wearer ceases to have any fear from weapons or disease or hunger! He ceases to have any fear of gods and danavas and nagas! His apprehensions from rakshasas as also from robbers will cease. Even these are the virtues of this gem of mine. I cannot, by any means, part with it. However, I should do, O holy one, which thou sayest. Here is this gem. Here is myself. This blade of grass (inspired into a fatal weapon) will, however, fall into the wombs of the Pandava women, for this weapon is high and mighty, and incapable of being frustrated. O regenerate one, I am unable to withdraw it, having once let it off. I will now throw this weapon into the wombs of the Pandava women. As regards thy commands in other respects, O holy one, I shall certainly obey them."

 

 

 

Vyasa said, "Do then this. Do not, however, entertain any other purpose, O sinless one! Throwing this weapon into the wombs of the Pandava women, stop thyself."

 

 

 

Vaishampayana continued, "The son of Drona, having heard these words of the island-born, threw that uplifted weapon into the wombs of the Pandava women."

 

 

 

Chapter 16

 

 

 

Vaishampayana said, "Understanding that that weapon was thrown (into the wombs of the Pandava women) by Drona's son of sinful deeds, Hrishikesha, with a cheerful heart, said these words unto him: 'A certain brahmana of pious vows, beholding Virata's daughter who is now daughter-in-law to Arjuna, while she was at Upaplavya, said, "While the Kuru line will become extinct, a son will be born to thee. This thy son for that reason, will be called by the name of Parikshit." The words of that pious man shall become true: the Pandavas shall have a son called Parikshit.

 

 

 

Unto Govinda, that foremost one of the Satvata race, while he was saying these words, Drona's son, filled with wrath, replied, saying, 'This, O Keshava, that thou sayest from thy partiality for the Pandavas, shall not happen. O thou of eyes like lotus-petals, my words cannot but be fulfilled. Uplifted by me, this weapon of mine shall fall on the foetus that is in the womb of Virata's daughter, upon that foetus which thou, O Krishna, art desirous of protecting.'

 

 

 

The holy one said, [MGV adds it is krishNa] "The fall of this mighty weapon will not be fruitless. The foetus will die. But being dead, it will live again and have a long life! As regards thyself, all wise men know thee for a coward and a sinful wretch! Always engaged in sinful acts, thou art the slayer of children. For this reason, thou must have to bear the fruit of these thy sins. For 3000 years thou shalt wander over this earth, without a companion and without being able to talk with anyone. Alone and without anybody by thy side, thou shalt wander through diverse countries, O wretch, thou shalt have no place in the midst of men. The stench of pus and blood shall emanate from thee, and inaccessible forests and dreary moors shall be thy abode! Thou shalt wander over the Earth, O thou of sinful soul, with the weight of all diseases on thee.

 

 

 

The heroic Parikshit, attaining to age and knowledge of the Vedas and the practice of pious vows, shall obtain all weapons from the son of Sharadvata. Having obtained a knowledge of all high weapons, and observant of all Kshatriya duties, that righteous-souled king shall rule the earth for 60 years. More than this, that boy shall become the mighty-armed king of the Kurus, known by the name of Parikshit, before thy very eyes, O thou of wicked soul! Though burnt by the energy of thy weapon's fire, I shall revive him. O lowest of men, behold the energy of my austerities and my truth." - unquote.

 

 

 

Note: On the birth of parikshit, [the king in pandava clan after the 5 brothers] myself, sri anbil swamy and smt jayasree saranathan had an exchange of private mails, in which this portion of mahaa bhaaratham featured. That is why I could locate this easily and now sharing with you all.

 

 

 

Dhasan

 

Vasudevan m.g.

 

 

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