Guest guest Report post Posted April 10, 2002 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// =============================================================== SRI RANGA SRI VOL 03 / ISSUE 25 dated 10th April 2002 =============================================================== EDITORIAL: Dear Bhagavatas: INDEX OF FILES - FOR YOUR INFORMATION: We invite your kind attention to the Index of Files for Volumes 1, 2 and 3 of “Sri Ranga Sri” (uploaded and maintained by Sri Diwakar Kannan from California, USA Volume 1 (Issues 1 to 27): SrirangaSri%20Index/srs-vol1-ind\ ex.html Volume 2 (Issues 1 to 15): SrirangaSri%20Index/srs-vol2-ind\ ex.html Volume 3 (Issues 1 to 25 Current): SrirangaSri%20Index/srs-vol3-ind\ ex.html Kindly also peruse the following files at the sites indicated: http://members.tripod.com/~sriramanujar (Maintained by Sri Madhava Kannan from Singapore) - Biography of Bhagavad Ramanuja - Biography of Swami Desika - Acharya Vamsa Vriksham and other links. http://www.srivaishnava.org/sgati/ (Maintained by Sri Venkatesh Elayavalli from California, USA) SDDS Volume 1 / Issues 1 to 33 SDDS Volume 2 / Issues 1 to 26 SDDS Volume 3 / Issue 1 SaraNAgati Vol 1 / Issues 1 - 24 SaraNAgati Vol 2 / Issues 1 - 04 “Hinduism Rediscovered” and other links http://www.srivaishnavam.com (Maintained by Sri R.M. Venkat from Bahrain) Dasavatara Stotram Meaning and other links (More to follow) ======================================================================== IN THIS ISSUE: We continue the 4th Parts of the following Series. Their earlier parts appeared in Volume 3: Issue 22 dated 20th March 2002, Issue 23 dated 26th March 2002 and Issue 24 dated 4th Apri1 2002. 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 4: (Translation in English - Anbil Ramaswamy) ------ Copies can be had from anyone of the following: - - Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540) Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar, Chennai 600 090 (Phone: 490 0327) – Sri N.K. Ramaswamy 213 East Uttara Street, Srirangam 620 006 (Phone: 434 438) Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064 (Phone: 5492877) Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet, Bangalore 560 018 (Phone: 6511056) Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582) Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017 (Phone: 8280949). ---- In the previous Issues, we presented in the form of Catechism, the following questions raised and answered by H.H. : 1. What is so great about Srimad Ramayanam that we are asked to learn it? 2. Srimad RamayaNa is greater than Sri Rama Himself is. Do you know why? 3. What is the Avatara Rahasyam of Rama Avatara? 4. Rama Naama is greater than Rama Himself. How? 5. Rama Naama is equal to Sahasra Naama. How? 6. How Srimad RamayaNa is a practical manual on devotional worship (Bhakti Kaavyam)?. 7. How do Itihaasas differ from Vedas and PuraaNas? 8. 3 = 1000. How? An explanation from Leelavati GaNitam. 9. What can be read and when? 10. What is so special about Srimad Valmiki Ramayanam vis-à-vis other Ramayanams? In this Issue, we present the following questions and their answers by H.H 11. How did Rama acquire his name as "Rama"? =============================================================== 2. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 4: The Peerless Preceptor – 4 (Contd.) Sri Sadagopan Iyengar Swami ------------------------------- 3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” Part 4 (Anbil Ramaswamy) ============================================================ 4. FROM MAHABHARATA – “YAKSHA PRASNAM” (Sri M.K. Ramaswamy Iyengar Swami) We are glad to commence this well researched series from Sri M.K. Ramaswamy Iyengar Swami, one of the doyens of Bhagavad Ramanuja- Swami Desika Sampradayam. He retired from a senior position in the Government of India. ============================================================ WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at . 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 to encourage "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 – "-Subscribe (AT) (DOT) com" IF not: Tell us, as to how we may improve. Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ============================================================ 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 4: (Translation in English - Anbil Ramaswamy) ------ In his work “Sangraha RamayaNa”, Sri NarayaNa PaNDita, a disciple of Srimad Madwaachaaryar cites 6 reasons: 1. Roopam: The word “Rama” means “beautiful”. It is customary for friends and neighbors to visit the home of a newborn baby, convey greetings to the proud parents and blessings to the child. It is needless to mention that people swarmed the palace of Dasaratha to ogle the newborn prince charming. They had all seen ever so many newborns but had not come across such “a thing of beauty”, which even in other cases would have been a “joy forever”. Here was the quintessence of pulchritude radiating a special kind of splendor, a grandeur, grace and glamour, verily a “beau ideal,” a “picture perfect” bundle of joy they had never before seen or heard of. The baby was so endearing and exuding an extraordinary brilliance, an exquisite and adorable daintiness that they were literally could not take their eye off! No wonder, the name “Rama” was most appropriate for him. 2. Svaroopam: While describing the nature of Paramaatma (Svaroopam), the Vedas describe in ascending gradation in multiples of units of happiness (Aanandam) from humans to celestials, Brahma and finally Paramaatma as filled with “ParipoorNa Aaanada mayam). It is this Paramaatma who was born as Rama. We know that if a newborn baby does not cry it becomes a cause for worry. In fact, we see them prodded (may be even poked with needle) to make them cry. Here is born a child unlike others. Perhaps, the baby was happy for another reason too viz. that He had incarnated as promised to the Devas and that the first step in His Avatara Rahasya had been taken! 3. “Raagam:” The word “Rama” also means black (ShyaamaLam, in Sanskrit). Here is a child who has a complexion of the rain-bearing clouds (NeeruNDa mega ShyaamaLa mEni). His color is also that of the sea (KaDal vaNNan) a dazzling, sparkling and beaming dark blue. Hence, He is rightly called “Rama” 4. Mahaalakshmi: The word when pronounced as “Ramaa” gives yet another dimension. “Ramaa” means “Mahaalakshmi”. She is never separated from Her spouse. Though for all appearances, she might appear as is she is away from the Lord (for purposes of Avataara Rahasyam), She is always with Him vide “agalakillEn…” and “ ananyaa RaaghavENa aham Bhaaskarasya prabhaa yathaa”, etc. As per PramaaNas “Ramaa” is always with “Rama”. Hence, the name “Rama” is suggestive of this. 5. Daanam: The perfect gift: The letter “Ra” is derived from the root “raadhaanE” which means “Daanam” or gift. The letter “Ma” denotes Mahaalakshmi vide “Maalolan”. Since, the Lord got Mahaalakshmi as a “gift” in “Kanyaadaanam” as “Sri Sita, He became the “talk of the town” as “Sitaapathi”. This is the practice in referring to son-in-law as the husband of ….”Thus, the Word “Rama” is apt in this sense also. 6. LaavaNyam: The word “Ramaa” usually refers to “beautiful damsel”. . Rama was so handsome and buxom, dainty and attractive with a majestic demeanor that spinsters both beautiful and otherwise fell for him. Why maidens? Rama was such a treasure house of beauty as to bewitch the eyes and minds of even menfolk. (“Ramayathi ithi Raama:”) Did not ANDAL describe him as “manathukku iniyaan”? Pumsaam drishTi Chitta apahaariNam”- He stole the eyes and minds of even menfolk. Vaalmiki describes how when he entered DaNDakaaraNya, not only the Mahrishis, but also the fauna and flora became intoxicated. When he understood their longing, he promised the Maharishis that he would enjoy their company in his next Avataara as KaNNan in Dvapara yuga and bade them to be born as cow-herd belles (aaichiyar) Here is Rama whose physical features answered exactly to the 32 Saamudrikaa LakshaNam (criteria of measuring physical beauty) As Poet Kamban asks “Azhagu ellaam orungE kaNDaal yaavarE aarra vallaar?” – “Who can resist the charm when all charm in the world confronts one all at once?” Everyone was muttering “He is beautiful; Nay, ONLY HE is beautiful”. That is why VasishTa named him as “Rama”. As KaLidaasa puts it Raama ithi abhiraamENa vapushaa tasya chOtida:/ NaamadEyam guru: chakrE jagat prathama mangaLam// Omkaarascha atha Sabdasscha Dvou Yetou brahmaNa: puraa/ kaNTam bitvaa viniryaadou tasmaath Maangalikou ubou? This is the name that became the first auspicious sound, a sound that spread suspiciousness all around. There are many auspicious things (e.g.) turmeric, conch curling to the right (valampuri Sangu), cow, granary (NerkaLanjiyam) etc. We have to go, find then to invoke their suspiciousness. But, the very utterance of the name of “Rama” can shower all that is pleasant and auspicious. Rama Taapaneeya Upanishad confirms this saying that the name “Rama” is equal to “PraNavam”. TuLasidas explains this in his own way thus: TuLasi Rama sanEhi karu thyaagi sakala upachaara / JaisE GhaTata na ankanou noukE likhata phhaar // Rama’s name kindles Bhkati in our minds. Nothing is needed to be done for one who has determined devotion to Rama. How should this Bhakti be? TuLasidaas says that it should be like the multiplication of number 9. However you multiply and reduce the resultant number to a single digit, it will always remain as 9. There is another reason for referring to the multiplication of number 9. A person’s merits and demerits have first to be reckoned in determining his one’s net worth. “No man becomes saint in his sleep” Only by slow process, on would be able to attain perfection. 9x1= 9: No change. This is perfect merit. 9x2= 18. By reciting Ramanaama one acquires merit 1 and defect 8 9x3= 27 -do- with Ramabhakti, merit moves up to 2 and defect reduced to 7 9x4= 36. Etc. As it goes on the merit gets augmented say at 8 and defect gets reduced to 1 as in 9x9=81 9x10=90. Here Ramabhakti makes the person perfect and blemishless. Thus, by referring to this table, TuLasidaas explained the glory of Raamanaam so that even children could understand. =================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== 2. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 4: The Peerless Preceptor – 4 (Contd.) Sri Sadagopan Iyengar Swami ------ The uniqueness of our Sampradaya lies in the fact that we have none other than the Lord at the head of our Guruparampara. Emperuman is our first and foremost Acharya, as is evident from the following tanian all of us recite daily: - “LakshmInAta samArambhAm nAta Yamuna madhyamAm asmat AchArya paryantAm vandE GuruparamparAm » The distinguished lineage of Gurus begins with Emperuman and His Consort, has Sri Natamuni and Sri Yamunamuni (Sri AlavndAr) as its centrepiece and our own Acharya at its end. The aforesaid slOkA by Sri KoorattAzhwAn indicates that it is not mere Emperuman, but Sria:Pati who is our first Acharya. We have seen earlier that we should venerate each of the Acharyas in our Guruparampara, beginning with SrimanNaryana and ending with our own Acharya ( “AchArya vamsO gnEya; asou asou iti Abhagavtta:”). However, how does the present day devotee relate to the Lord as his Preceptor? All we know is our own Acharya who guides us to the right path. We can definitely accept Emperuman as the Omnipotent, Omnipresent and Omniscient power and revere Him as such, but how do we accept Him as our Guru? He has not guided us personally through upadEsA, nor shown us the right path to liberation. How then does the Lord perform His role as our Primary Acharya? Swami Desikan enumerates no less than eleven ways in which Emperuman justifies His title as ParamAchAryA or Universal Teacher, if not directly, then as the initiator of an instructional tradition. 1. First of all, the Teacher-Taught relationship between the Lord and us is established by the fact that at the beginning of all creation, the Lord teaches the Vedas to BrahmA, who personifies all the sentient souls. Vedas are the embodiment of all knowledge and the creative process ”YO BrahmAnam vidhadhAti poorvam, YO vai VedAmscha prahiNOti tasmai” says the shruti, acknowledging the role of the Primordial Teacher. 2. The Lord ensures the dissemination of the holy scripture through BrahmA, and his progeny, viz., Sanaka, Sanandana, SanatkumAra, etc. 3. When the process of propagation of knowledge is hindered by the theft of Vedas by the asurAs, Emperuman takes the Matsya avatArA, hunts out and destroys the thieves, and restores the Vedas to Brahma. 4. He ensures that the Divine Light spreads unhindered, through great saints and seers like Sri Narada (the author of Bhakti Sutras, and the Preceptor to countless jeevatmas like Kshatrabandhu and Pundareeka), Sri ParAsara (author of Sri Vishnu Purana, which sets out clearly the true nature of the Lord, the sentient and non-sentient souls, etc.), Shuka Maharshi, the creator of Sri BhAgavata Purana, Sri Shounaka, and countless others. 5. One of the Lord’s greatest boons to mankind is Sage Vyasa, who is the author of such incomparable bodies of instruction such as Sri Mahabharatha and the Brahma Sutras. While the former work shows us the right code of conduct for life in this world and others, the Brahma Sutras lay down clearly the nature of the Ultimate and the ways to reach the same. Sage Vyasa’s contribution is so great that he is considered to be the Lord Himself personified- (“VyAsAya Vishnu roopAya”, “ Krishna dvaipAyanam VyAsam viddhi Narayanam prabhum”). 6. The Lord Himself takes on the Acharya’s role in several avataras such as MatsyA, Hamsa, Sri Hayagreeva, Nara, Narayana, and as the GeetAchArya. At the end of a Kalpa, an asurA by name HayagreevA stole the VedAs from a sleepy Brahma, who became directionless without the guiding lamp of the Shruti. The Lord took avatara as a small fish and got into the hands of Satyavrata, a Rajarishi who was performing Sandhyavandanam in Vaigai River. He put the fish into his kamandalu, but it grew too big for the same. He then let the fish into a tub, where too it maintained its phenomenal growth, whereupon the King put it into a tank. When the fish outgrew the pond too, the king could not think of a larger body of water for accommodating the fish other than the ocean, and accordingly let the fish into the ocean. By now the King had realised that this was no ordinary aquatic creature, and prayed to it for enlightenment. The Lord then revealed Himself and taught Satyavrata all about Atma Tattvam. He also destroyed HayagrivAsura and restored the Vedas to Brahma. Another avatara where the Lord resorted to direct teaching is the HamsAvatAra. When Brahma’s sons Sanaka, Sanandana, SanAtana, etc. queried him about the nuances of Yoga, the clueless Brahma meditated upon the Lord for guidance. Emperuman appeared before them as a Divine Swan and elucidated the secrets of Yoga. It would appear that Brahma has a penchant for losing Vedas, which serve him as a guiding lamp to carry on Creation, for he lost them again to a fresh set of asurAs named Madhu and Kaitabha, who secreted the Vedas at the bottom of the ocean. The Lord had to rush to Brahma’s rescue again in the form of Sri Hayagriva, with the face and features of a Divine Horse, destroyed the asuras and restored the Vedas to Brahma. The Lord took a twin avatara yet again, as Nara and Narayana, born of Dharma PrajApati, and took abode at BadarikAshrama, where He taught Karma Yoga and Divine Realisation to Nara, Sri Narada, etc. The last-mentioned avatara, the GeetAchArya, is especially significant, for the Bhagavat Gita excels as a manual of instruction for lost souls. Extolling Sri Krishna’s role as a teacher, Sri Nammazhwar says, “Neri ellAm edutthu uraittha nirai gnAnatthu oru moortthi”. In His infinite mercy, the Universal Teacher has given us a wonderful body of knowledge, which will stand us in good stead all through our sojourn in this world, and which, when we shed our mortal coils, helps us escape from the vicious and unending cycle of births and deaths. This is why we hail Sri Krishna as “Jagat Guru” or the Universal Preceptor (“Krishnam vandE Jagatgurum”). 7. For those whose faith in Him is slender, the Lord also arranges for His words to be attested by the life and conduct of great people like Sri Bhishma, who command considerable respect and following, through their phenomenal knowledge and impeccable behavior. 8. The Lord also teaches the PAncharAtra shAstra to the devout at the beginning of every yugA. The Pancharatra consists of hundreds of books or Samhitas, as they are called, of which the SAtvata, Poushkara, JayAkhya and Padma SamhitAs are the principal ones. Dealing with the nature of the Brahman and ways of attaining the same, these Samhitas lay down in great detail the manner of establishing temples for the Lord and conducting worship therein. Thus the unapproachable Emperuman not only makes Himself easily accessible in various temples in the form of arcchA moortthy, but also guides ignorant mortals as to the right ways of worship. 9. All of Emperuman’s instructional efforts pale into insignificance compared to what He has achieved by resorting to another set of DasAvatAras in the form of various Azhwars. Though Azhwars are twelve, the count taken here excludes Sri Madurakavi, whose devotion was exclusively to Sri Nammazhwar, and Sri Kodai NAchiar, who is included in the group of Divine Consorts). More of this in the next installment. =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== DESIKAMRUTHAM – 3. SWAMI DESIKA’S SIMILES “UPAMA” Part 4 (Anbil Ramaswamy) (S) Sanskrit, (T) Tamil (M) ManipravaLam ----------------------------- 38. “mumukshuvaana adhikaarikku iv vupaayathil angi svaroopamaavadu: aabharaNathai uDaiyavanukku avan taanE rakshithuk koNDu pooNa kkoDukkumaap pOlE yathavasthittamaana aatma nikshEpam” (M) “Like a man surrendering a jewel belonging to the rightful owner to be kept safe or worn by him, the surrender of the soul should be done with the clear understanding that the mumuksu has no independence either in the Prapatti or in the fruit thereof” 39. “achEtanamaana kuzhamaNanai azhithup paNNiyum aabharaNam pooTTiyum azhagu kaNDu ugakkiratOdu chEtanamaana kiLiyaip panjarathil vaiththu paal koDuthum vENDinapaDi parakka viTTum athin ugappu kaNDu ugakkiradODu vaasi illai yirE nirapEksharaana rasikarkku” (M) “ Like a man with cultivated taste is indifferent whether he is enjoying wearing ornaments made of precious metal or while enjoying feeding milk to a parrot put in a cage or even when it is set free, a mumukshu treats equally both enjoyment and suffering in this world, having a cultivated conviction that everything is Lord’s desire” 40. “ muthirai iTTirukkira raajaavin kizhicheerai oru hEtuvaalE thun kaiyilE irundaal raajaa kaikkoLLum enru uLLirukkira maaNikkathin svaroopa- svabhaavangaLai visadamaaga ariyaadE kizhicheeraiyODE meeLak koDukkumaap pOlE dEhaadhyatiriktha-aatmaavin svaroopa-svabhaava-sthithikaLai visadamaaga vivEgikka ariyaadaarum uLLa arivaik koNDu aatma samarpaNam paNNinaal avvaLavaalum anaadi kaalam paNNina aatmaapahaara chouryathaal uNDaana bhagavan nigraham samikkum engira SaastraarthathilE tiruvuLLam” (M) “ Like a man who had somehow got into possession of a cloth bag with the King’s seal on it would return the bag to the king even though he does not know the nature and character of the contents in the hope that the king would accept to take it back, so also, even those who have no clear knowledge of the state of the soul as distinguished from the body may surrender their self or soul, with whatever modicum of knowledge they may have” 41. “thannuDaiya dravyathai raajaavukku upahaaramaagak koDupparaip pOlE, ‘ennadu’ engira abhimaanathODE samarpikkil aatmaapahaara chouryam aDiyatrathu agaatu engaikkaaga vathanai” (M) “ Like a person who while surrendering the king’s bag to the king will not be absolved of the crime of theft if he it returns in the belief that the bag belongs to himself, so also, while surrendering the soul in Bhara samarpanam, if one does it with the feeling that the soul belongs to himself and that he is surrendering his own property to the Lord, it will not absolve him of the crime of theft (in this case the Soul that belongs to the Lord)” 42. “ ippaDi ivai aarum im mantirathilE vimarsa dasaiyil thanithaniyE anusandithaalum vaakhyaartha-pratipathi-dasaiyil allaada vaakhyaarthangaL pOlE saangamaana pradhaanam yEkabudhyaarooDamaam” (M) “ Like a person understands the purport of a sentence with reference to the individual words comprising it, so also, the five angas and the angi may be understood separately while considering in detail, yet they constitute only a single mental act” 43. “anEka vyaapaara saadhya dhaanushkanuDaiya lakshya-vEdharthamaana baaNa mOksham kshaNa krityam aagiraap pOlE iv vaatma rakshaa bhara-samarpaNam irukkumpaDi enru srutisiddham” (M) “ Like when a n archer discharging an arrow for hitting a target, the process involves several separate acts (like observing the object, aiming and discharging the arrow) and yet it is all accomplished in a single moment, So also, the act of surerendering to the Lord takes place instantly, though the preparations therefor take several steps. This is confirmed by Sruti (MunDaka Upanishad 11-4) which says that PraNavam is the bow, the soul or self is the arrow, it must be discharged at Brahman, which is the target, with great care and with keen concentration” ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 4. FROM MAHABHARATA – “YAKSHA PRASNAM”- AN INTRODUCTION (SRI M.K. RAMASWAMY IYENGAR SWAMI) ------------------------------- Narayanam namaskritya naram chaive narOttamam / DEveem Saraswatim chaiva tathO jayam udeerayet // “ After offering obeisance to Sri Narayana, the supreme God and Nara the great Sage who was easily the most evolved and the best among men and to Goddess Saraswati as well, may Jaya be narrated” Notes: When Veda Vyasa, the son of Sage Paraasara and Satyavati composed Sri Mahabharatham, he initially called it “Jaya”. “JayO naama itihaasOyam srOtavyO vijigishuNaa” (Aadi parva 56.19) “This epic is known as Jaya and should be heard by everyone desirous of victory” “jayO naama itihaasOyam srOtavyO bhootim icchchataa” “This epic is known as Jaya. It should be heard by everyone desirous of well being” Thus, the fact that the name of the epic is Jaya is mentioned by Veda Vyasa himself in the Aadhi Parva, which is the first of the 18 Parvas and also in the SvargaarOhaNa Parva, which is the 18th Parva. It came to be called Bharata since it told the story of those kings whose ancestor was Bharata. But, how it came to be called “Mahaabharata”? Once the sages and the immortals got together. Their curiosity to know the true worth of Bharata got the better of them. They weighed the 4 Vedas and Bharata on a pair of scales. To their astonishment, the pan containing the Bharata remained lower. From that day, the honorific “Maha” meaning “great” was prefixed to the name Bharata. Thenceforth, the Itihaasa came to be known as “Mahabharata”. “Mahatvaat bharatvaat cha Mahabharatam uchyatE” It came to be referred as “Mahabharata” because of its magnificence and weighty nature (weighty because it was laden with information, knowledge and the quintessence of wisdom. “namOstu tE Vyaasa visaala buddhE phulla aravinda yata patra nEtra: / yEna tvayaa Bharata taila poorna: prajvaalitO Jnaana maya pradeepa: // “Salutations to you, Oh! Vyasa! You are a person of profound intellect. Your eyes are soft and induce calmness like the petals of the lotus in full bloom. You, it was, who lit the lamp of enlightenment with the oil that is Mahabharata” Notes: This verse is in praise of Vyasa, the composer of Mahabharata. True enlightenment is gained by studying Mahabharata. “artha Saastram idam puNyam dharma Saastram idam param / Moksha saastram idam prOktam vyaasEnaamita buddhinAA” “All the prescriptions, laws and covenants for achieving material welfare and prosperity can be found in Mahabharata. It is also an embodiment of all cannons of virtue and righteousness. Likewise, it is non-pareil in the matter of helping one to reach the kingdom of God” -------------------------------- To follow: “Yakshasya Prasnaani YudishTirasya utharaaNi cha” “Yaksha’s questions and YudishTira’s replies” =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== _______________ MSN Photos is the easiest way to share and print your photos: http://photos.msn.com/support/worldwide.aspx Quote Share this post Link to post Share on other sites
