kandu 2

[Guest guest]

Dear sri vaishNava

perunthagaiyeer,

Continuing the

reference of Sage kaNDu by raama, raama mentions who is this KaNDu –

he is son of rishi and kulapathi kaNva.

 

[May be 'who is

called a kulapathi' is another doubt which may crop upin your minds

dear readers – to answer that – a note in maha bharatham

translation by krishna mohan ganguli says - A

Kulapathi is an ascetic or rishi who owns 10000 ascetics for his

disciples. Sage Kanwa, the foster-father of Sakunthala, was a

Kulapati, sakunthala being the heroine of 'saakunthalam' naaTakam –

a drama- as in maha bharatham]

Raama says --

rishEh kaNvasya puthrENa kaNDunaa parama rishiNaa ||

6-18-26

SruNu gaathaam puraa geethaam dharmishThaam sathya

vaadhinaa |

meaning: “Hear the verses inculcating

virtue so long ago, by kaNDu, the son of the sage called kaNva, kaNDu

being a great sage and a speaker of truth.”

note: we have already seen 3 points of what

raama says about kaNDu –

- he knew dharmam – righteousness,

- he performed religious vows, and,

- he was a learned man.

Now raama adds 2 more about kaNDu -

- he is a great sage,

- he is a speaker of

truth.

If such attributes are to be given by raama, then

the sage must be really great. In vishNu puraaNam - 1st

amsam, 15th chapter deals with sage kaNDu and apsaras

pramlochaa. [That portion is being sent as an attachment named vishnu 31.]

point: Why

raama has to quote another rishi's words as 'dharmam' and then give

asylum to vibheeshaNa – as already seen, when in case of difference

of opinion occurs between what is correct dharmam to be adopted, the

rule is 'to follow what the ancient said and did'. Since while

vibheeshaNa is waiting to be included in raama's fold,

 

- sugreeva,

angadha, nala, neela, dvividha, maindha et al opposed,

 

- hanumaan said

ok, he can be admitted

- lakshmaNa was

not asked about his opinion for raama was sure lakshmaNa will not go

against raama,

 

and hence now it

is raama's turn to give is final opinion. So, at that stage raama

quotes – ancient – poorvar's opinions and their pracitices.

 

badhdhha anjali puTam dheenam yaachantham SaraNa

aagatham || 6-18-27

na hanyaadh aanriSamsya artham api Sathrum

paranthapa |

aarthO vaa yadhi vaa dhripthah parEshaam SaraNam

gathah || 6-18-28

arih praaNaan parithyajya rakshithavyah krutha

aathmanaa |

meaning: raama says to sugreeva as sage

kaNDu's words, “O, king the terminator of enemies [raama addressing

sugreeva] ! [KaNDu's words now] - Even an enemy, who formed a cup

with his hollowed hands, a miserable person, a person who is begging

and who is seeking a refuge should not be killed with the aim of not

being cruel. An enemy who comes for protection against others, even

if the aforesaid enemy is oppressed or arrogant, is to be protected

by one who has a disciplined mind, even by abandoning one’s life.”

sa chEdh bhayaadh vaa mOhaadh vaa kaamaadh vaa~api

na rakshathi ||6-18-29

svayaa Sakthyaa yathaa thaththvam thath paapam lOka

garhitham |

vinashTah paSyathah thasya rakshiNah SaraNa aagathah

|| 6-18-30

aadhaaya sukrutham thasya sarvam gachchEdh

arakshithah |

Evam dhOshO mahaan athra prapannaanaam arakshaNE ||

6-18-31

asvargyam cha ayaSasyam cha bala veerya vinaashanam

|

meaning: raama continues kaNDu's words, “If

he does not protect rightly through his strength, by fear or by

ignorance or by desire, it is a sin to be reproached by the world. If

having not been protected, a refugee dies before the eyes of a man

who is able to protect him, the former takes along all his moral

merit and goes. In not protecting thus the persons who take refuge,

there is a great blemish involved in it. It does not bestow heaven.

It destroys reputation. It devastates strength and valor”.

karishyaami yathaa artham thu kaNDOr vachanam

uththamam ||6-18-32

dharmishTham cha yaSasyam cha svargyam syaath thu

phala udhayE |

sakrudh Eva prapannaaya thava asmi ithi cha

yaachathE || 6-18-33

abhayam sarva bhoothEbhyah dhadhaami Ethadh vratham

mama |

aanaya Enam hari SrEshTha dhaththam asya abhayam

mayaa || 6-18-34

vibheeshaNo vaa sugreeva yadi vaa raavaNah svayam |

meaning: raama assures to sugreeva, “I will

follow the excellent words of KaNDu. It becomes a very righteous

thing, gives reputation, leads to heaven and the rewards appear

consequently. He who seeks refuge in me just once, telling me that ‘I

am yours’, I shall give him assurance of safety against all types

of beings. This is my solemn pledge. O, Sugreeva, the chief of

monkeys! Let him either be Vibheeshana or even RaavaNa himself; I

have given an assurance of safety to him. Bring him

here.”

point:

please note the 'phalasruthi' for following excellent words of

'poorvaih' – ancients – as stated by raama -

 

It

becomes a very righteous thing,

 

it

gives reputation,

 

it

leads to heaven

 

the

rewards appear consequently.

 

May be

immediately the rewards may not appear, but a little later – for

raama also same – once vibheeshaNa joined raama's fold, vibheeshaNa

gave lot of inputs in fighting the raavaNa's tribe – glaring

example is - in killing indhrajith – by stopping the completion of

indhrajith's yagna.

 

In case of

doubts about dharmam – follow what poorvars did. That is the

message – very clear one. That is the path is shown by raama as the

dharmam. If raama adopts one way and that is - what the poorvars did

-, can we in this “kali” age adopt a different route than an

established one. Dear readers think and act.

Dhasan Vasudevan MG

 

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Vishnu31.rtf