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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 26 dated 24th April 2002

===============================================================

EDITORIAL:

Dear Bhagavatas:

IIN THIS ISSUE:

 

1. REPORT ON BHAGAVAD RAMANUJA JAYANTI CELEBRATED AT SHIVA- VISHNU TEMPLE,

LANHAM, MARYLAND ON 21ST APRIL 2002 JOINTLY BY SWAMI DESIKA DARSANA

SATSANGAM (SDDS), SRI RAMANUJA MISSION OF SRIRANGAM SRIMATH ANDAVAN ASHRAMAM

(SRM), SRI PARAKALA MATAM, SRI AHOBILA MATAM, SRI VEDANTA DESIKA SABHA,

INTERNATIONAL RAMANUJA SOCIETY, VEDICS, AND NAMA UNDER THE AUSPICES OF SRI

SIVA-VISHNU TEMPLE, WASHINGTON DC.

------

2. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – PREFACE

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

By Sri C. G. Balaji - Part 1.

{Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore

and a Sishya of Parakala Matam}

------

The first 4 Parts of the following series appeared in Volume 3 / Issues 22,

23, 24 and 25.

3. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 5

(Translation by Anbil Ramaswamy) in which we presented in the form of

catechism, 11 questions raised and answered by H.H. In this Issue, we

present the questions 12 to 17 and their answers by H.H.

------Q.12.

There is a blessing, which says “padinaarum petru peu vaazhu vaazhavum”

meaning, “May you acquire all the 16 auspicious things in your life and

lead a wholesome life”. What are these 16 things?

Q.13. If God is everywhere, why should we go to temples?

Q.14. How long did Rama rule?

Q.15. Srimad RamayaNa has 2 other names. What are they?

Q.16. It is said that we are never alone, even while in solitude. There are

witnesses that stand witness all our actions. Who are these witnesses?

Q.17. Saastras condone uttering a lie in certain circumstances. What are

those circumstances?

=======================================================================

4. DESIKAMRUTHAM – SWAMI DESIKA’S

“SRIMAD RAHASYA TRAYA SAARAM” –The Peerless Preceptor – Part 5

By Sri Sadagopan Iyengar Swami

------

5. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 5

(Anbil Ramaswamy)

========================================================================

6. “FROM MAHABHARATA – “YAKSHA PRASNAM”

(By Sri M.K. Ramaswamy Iyengar Swami).

In the last Issue (Issue #25), we commenced a series on this subject.

In this Issue, we present Part 2 thereof.

===============================================================

FOR YOUR INFORMATION:

======================

I. MEMBERSHIP:

We are glad to inform that thanks to the recommendations of our existing

members, the membership of “Sri Ranga Sri” has risen to over 1400.

 

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”:

 

IF you are NOT already a member-

Please send an email to -

"-Subscribe (AT) (DOT) com"

IF you are a member and 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.

------

II. INDEX OF FILES:

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 26 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 Srimad

Rahasya Traya Saram 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)

Dasoham

Anbil Ramaswamy,

Editor & Publisher,

“Sri Ranga Sri”

====================================================================

1. REPORT ON BHAGAVAD RAMANUJA JAYANTI CELEBRATED AT SHIVA- VISHNU TEMPLE,

LANHAM, MARYLAND ON 21ST APRIL 2002 JOINTLY BY SWAMI DESIKA DARSANA

SATSANGAM (SDDS), SRI RAMANUJA MISSION OF SRIRANGAM SRIMATH ANDAVAN ASHRAMAM

(SRM), SRI PARAKALA MATAM, SRI AHOBILA MATAM, SRI VEDANTA DESIKA SABHA,

INTERNATIONAL RAMANUJA SOCIETY, VEDICS, AND NAMA UNDER THE AUSPICES OF SRI

SIVA-VISHNU TEMPLE, WASHINGTON DC.

------

FIRST TIME EVER A JOINT CELEBRATION OF ALL GROUPS:

This is the first time ever when almost all the Srivaishnava groups in USA

and elsewhere came together to jointly celebrate Sri Bhagavad Ramanuja

Jayanti. It was well attended by devotees from Coast to Coast of the USA and

was celebrated with great éclat. On a rough estimate, about 100 devotees

with their family members and friends participated in the celebrations and

stayed from beginning to end of the proceedings.

 

SEVA KAALAM & TIRUMANJANAM:

The functions started with Seva Kalam and Tirumanjanam to the moorthis of

Bhagavad Ramanuja (brought by Sri Ramanuja Mission-SRM) and Swami Vedanta

Desika (brought by Swami Desika Darsana Satsangam- SDDS)

 

PAADUKA AARAADHANAM:

Then followed Paaduka Aaraadhanam of Paadukas of all Acharyas belonging to

Periyaashramam, Poundarikapuram Andavan Ashramam, Ahobila Matam, Parakala

Matam, and Tennaacharyas brought to the venue by the Sishyas of the various

Ashramams and Matams. This was a sight for Gods to see.

 

SATRUMURAI & ACHARYA SAMBAVANAI

The Satrumaurai and Acharya Sambavanais from Perumal and Thayar down to the

Prakritam Acharyas of all the Srivaishnava institutions.

 

VAZHI TIRUNAMAM & MANGALAM

Vaazhi Tirunaamam and Mangalam followed this.

 

PROCESSION TO THE SANCTUM OF TIRUNVENKATAMUDAIYAN

The Moorthis of Bhagavad Ramanuja and Swami Desika were taken in procession

with Goshtis reciting Divya Prabandams and Veda PaaraayaNams in the

traditional manner.

 

THEERTHA GOSHTI AND SATARI

The religious events concluded with Theertha Goshti and SaTaari.

 

CULTURAL PROGRAM

Kids from 3 years to 12 years of age staged a presentation of Dasaavatarams

of the Lord. The costumes were appropriate and offered a feast to the eyes

while the music on the Avataras was melodious and was a real feast to the

ears.

 

PRASADAM:

A fabulous feast of Prasadam prepared with great care and affection by the

lady members was distributed to all the attendees.

 

KEYNOTE ADDRESS:

Sri Nadadur Mathavan, Secretary of Sri Ramanuja Mission, delivered The

Keynote address on Bhagavad Ramanuja.

 

DISTRIBUTION OF ANNUAL KAINKARYA AWARDS

Sri Poondi Vijayaraghavan, President Sri Ramanuja Mission (SRM) explained

the background of the institution of the Annual recognition awards to 2

Bhagavatas who had done outstanding Kainkaryams.

 

Sri Anbil Ramaswamy, President of Swami Desika Darsana Satsangam (SDDS)

presented the plaques of awards to:

 

- Sri Sundar Kidambi of “Prapatti.com” for his assembling all the Stotras in

several languages for easy retrieval and Tele- Stotra classes he has been

conducting to educate those interested and to

- Smt. & Sri Deepak Raghavan for their unstinted help and encouragement to

the release of the CDs 4, 5 and 6 of Swami Desika Stotras rendered by Sri

Shyam Srinivasan and his brother Sri Venkat Srinivasan.

 

VOTE OF THANKS

The function concluded with a vote of thanks by Sri Kesavan Kannan,

Treasurer, SRM.

 

MASTER OF CEREMONIES AND ARRANGEMENTS FOR GUESTS

Sri Balaji Ramanujam, as the master of ceremonies conducted the proceedings

with consummate skill and ensured a very orderly and serene atmosphere

befitting the occasion. The numerous outstation attendees were placed as

guests of local hosts who enthusiastically arranged for their pick up and

drop off and comfortable stay and excelled in “Athithi Sathkaaram”

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2.“SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – PREFACE

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

By Sri C. G. Balaji - Part 1.

{Sri Balaji is the grandson of Sri N.S. Ananta Rangachar Swami of Bangalore and

a Sishya of Parakala Matam}

------

A hymn sung on the glories of Asmadacharyar

Shrimath Paravakkottai Poundarikapuram Shrimad Andavan,

Shrimath Gopala Deshika Maha Deshikan

(Panguni – Rohini)

"SRIMATH GOPALA DESHIKA VIMSHATI" - PREFACE

 

This is a small work with 32 verses in English along with commentary. This

work has been delineated to celebrate asmad swamy’s twenty years of acharya

peetaadhipatyam. The first few verses glorify the acharya paramparai or

preceptor lineage. This is then continued with the Vimshati (20 verses) sung

on asmadacharyar, Paramahamsetyadi Paravakkottai Poundarikapuram Srimath

Andavan, Srimath Gopala Deshika Maha Deshikan. The work is finally concluded

by acharya vandanam and acharya mangalam.

 

This work has six sections. The structure of this work is as follows -

 

 Section 1 - Sriman Narayana and Sri Maha Lakshmi - 2 verses

 Section 2 - Aasthana Perumal - Lakshmi Hayavadana - 1 verse

 Section 3 - Nammazhwar, Ramanuja and Deshikan - 3 verses

 Section 4 - Thirukkudanthai Gopalaarya Deshikan - 1 verse

 Section 5 - The three acharyas of asmad acharyar – 3 verses

 Section 6 – Vimshati on asmadacharyar, Srimath Gopala Deshika Maha

Deshikan, celebrating his glories – 20 verses

 Lastly acharya vandanam and acharya mangalam - 2 verses.

 

Totally, 2 + 1 + 3 + 1 + 3 + 20 + 2 = 32 verses.

 

It is only the parama kataaksham and anugraham of Swamy that has made adiyen

attempt to celebrate Swamy’s glories. Swamy’s anugraham is so powerful that

it can even make an unworthy being like adiyen attempt to extol him. Adiyen

takes responsibility for all the mistakes present in this work and at the

same time requests the merciful indulgence of asmad Swamy and Bhaagavathas

in forgiving the same. With these words adiyen humbly presents this garland

of verses at the feet of his master, Srimath Gopala Deshika Maha Deshikan.

Achaarya-charanaambuja-daasa: 08-02-2002

Maasi poorvaashada Rajivaaksha dasan, (Balaji C G)

(To Continue)

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2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM”

(Translation by Anbil Ramaswamy) in which we presented in the form of

catechism, 11 questions raised and answered by H.H. In this Issue, we

present questions 12 to 17 and their answers by H.H.

------

Q.12. There is a blessing, which says “padinaarum petru peu vaazhu

vaazhavum” meaning, “May you acquire all the 16 beneficial things in your

life and lead a wholesome life”. What are these 16 things?

Answer:

They are: -

1. Fame (Pugazh)

2. Education (Kalvi)

3. Firmness of mind (Mana Urudi)

4. Victory (Vetri)

5. Progeny ( Puthra Santhadi)

6. Bravery (ThuNivu)

7. Wealth (Dana Sampath)

8. Granary ( Dhaanya Sampath)

9. Prosperity Soubaaghyam)

10. Comforts (Sukhaanubhavam)

11. Intelligence (Arivu)

12. Greatness (Perumai)

13. Good family life (NarkuDi)

14. Health ( AarOghyam)

15. Longevity ( Dheergha aayus) and

16. Discernment (Buddhi koormai)

 

Q. 13. If god is everywhere, why should we go to temples?

Answer:

Though there is water everywhere, we dig wells etc. and draw water from

there for consumption. Likewise, though God is everywhere (even in our heart

as antharyaami), we need temples to constantly remind us of His presence.

 

Q.14. How long did Rama rule?

Answer:

Rama ruled for 11,000 years as seen from the Sloka

Dasa varsha sahasraaNi Dasa varsha sathaani cha /

Vatsyaami maanushE lOkE paalayan prithveem imaam //

 

Q.15. Srimad Ramayana has 2 other names. What are they?

Answer: They are-

(1) “Sitaayaa; Charitam” (Sirai IrundavaL Yetram) and

(2) “Poulatsya vadam”

 

Q.16. It is said that we are never alone, even while in solitude those are

witnesses to all our actions. Who are these witnesses?

Answer:

There are 14 witnesses as seen from the following Sloka:

“ Aaditya chandrou anila analas cha dhyou bhoomi aapa: hridayam yamas cha /

ahas cha raatris cha ubhE cha sandhyE dharmOpi jaanaati narasya vriththam

//”

1. Aaditya (Sun)

2. Chandra: (Moon)

3. Anila: (Windgod)

4. Anala: (Firegod)

5. Dhyou (Celestials)

6. Bhoomi (Earth)

7. Aapa: (Deity presiding over the Waters)

8. Hridayam (One’s own heart or conscience)

9. Yama: (God of death)

10. Ahas: (Presiding deity of the day)

11. Raatri: (Presiding deity of night)

12 & 13 UbhE cha SandhyE (Deities presiding over Dawn and Dusk) and

14. Dharama: (Justice)

 

Q.17. Saastras provide for uttering lie in certain circumstances. What are

those circumstances?

Answer:

There are 5 circumstances when a lie is not considered a lie, as per the

following Sloka in Dharma Saastra.

Vivaaha kaalE rathi samprayOgE praaNaathyayE sarva dhanaapahaarE /

Mitrasyacha aarthEpi anrutham vadEyu: pancha anrutaani aahuh a-paatakaani //

1. Wedding (vivaha kaalE)

2. Conjugal enjoyment (rathi samprayOgE)

3. When faced with danger for life (PraaNathyayE)

4. When one is robbed of all one possesses (Sarva DhanaapahaarE)

5. For protecting a friend from danger (Mitrasya aarththE)

In these circumstances, a lie is considered harmless (a-paatakaani)!

(To Continue)

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4. DESIKAMRUTHAM –

SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM”

By Sri Sadagopan Iyengar Swami

The Peerless Preceptor- Part 5

-------------------------------

The greatest efforts of Emperuman at emancipating mankind is through the

Azhwars, who, through their divya prabandas, made the ordinary mortals

realize what a great treasure awaited them during and after this life of

trials and tribulations, if only they cared to learn about and develop

devotion for the Lord. Perhaps the Lord realized that His incarnations as

Sri Rama, Sri Krishna, etc. had but a limited effect on samsArIs, and while

they listened to Him in awe while He was with them, they quickly forgot Him

and returned to their errant ways, once the avatara was concluded.

 

Realizing the inefficacy of being born as a Supreme Being for the purpose of

uplifting people, the Lord devised the ploy of taking birth as one of the

proletariat, so to say, in the hope that people would listen to their peers.

And thus were born the Azhwars, some of them in superior castes, some in

inferior ones, and belonging to diverse occupations, having but two things

in common-intense love for SrIman Narayana, and the immensely generous

intellects that made them share their experiences in divinity with anybody

who would listen. Occasionally, when we are subject to an uplifting

experience, we feel like sharing it with our near and dear, to make them too

experience our thrills, at least secondhand. This was the state of Azhwars

too- they were not content to keep their enlightening experiences to

themselves, but invited everybody from the rooftop, to partake of the nectar

they had discovered.

 

“ToNdeer elleerum vAreer, tozhudu tozhudu nindru Artthum” invites Sri

Nammazhwar. “EngaL kuzhAm pugundu koodu manam udai tondar uLLEEr vandu ollai

kooduminO” adds Sri PeriAzhwar. “SonnAl virOdham idu, Agilum solluvan

kELminO”- Sri Nammazhwar exhorts all to listen to words of wisdom, though

unpalatable. The more one goes through the Divya Prabandas, the more one is

convinced about their being UpadEsa GranthAs (manuals of instruction) rather

than Anubhava GranthAs (Records of Experience).

 

And as the Azhwars themselves attest, they spoke and sang but as a voice of

the Lord, and it was He who entered them and made them sing His praise. Sri

Nammazhwar says so at several places in TiruvAimozhi- “ paNNAr pAdal

inkavigaL YanAi tannai tAn pAdi”, “en nAvinuLAnE” etc.

 

It is thus clear that Emperuman’s greatest instructional effort was to be

born again as Azhwars. Swami Desikan graphically describes the immeasurable

contribution of the Azhwars thus- “MeghangaL samudra jalatthai vAngi sarva

upajeevyamAna taNNeerAga umizhumA pOlE”

Seawater is salty and unfit for consumption. However, clouds absorb the

essence from the sea and bring it to the thirsty mankind and crops in the

form of rain, which represents the purest form of water. Similarly, Vedas

and other scriptures are in Sanskrit, which is difficult of comprehension t

the average man. Azhwars, in their infinite mercy, translated the essence of

Vedas into Tamil, the common man’s language, making it easy for him to

benefit there from. This is why Sri Nammazhwar is hailed as “Vedam Tamizh

seida Maran Satakopan”.

 

Further only people fortunate enough to be born in the upper castes were

eligible to learn the scriptures, putting them beyond the reach of others.

But ”Maran marai” or the Dravida Vedam” enabled even the lowliest to partake

of the treasure in its accessible form.

 

A thorough study of the Vedas would involve several lifetimes, and even then

would perhaps never be complete; for the Vedas are indeed endless-“anantA

vai veda:” confirms the Shruti itself.

 

The Kataka Prasnam recounts the story of Sri BharadvAja Maharshi, who

devoted three lifetimes to Vedic studies. At the end of his third life span,

Indra, appearing before the Rishi, inquired what the latter would do if he

were to be given another lifer. Bharadvaja replied that he would devote the

fourth lifetime too to Veda adhyayanam. Indra then showed the Maharshi the

quantum of scriptures the latter had imbibed- a mere three handfuls- and the

quantum yet to be learnt-three towering mountains. Indra tells Bharadvaja

that however many life spans he might be provided with, he would never be

able to master the Scripture fully, for knowledge is simply endless. The

moral of the story is to learn, within the short lifetime available to us,

the quintessence of knowledge, by knowing which everything else is known.

 

Exhorts a seer- As the time available is short and hurdles to learning are

so many, do learn only that which is of the essence, taking a leaf out of

the book of the Swan, which, when faced with a container of watery milk,

separates the milk from the water and imbibes only the milk.

 

“alpascha kAlO bahavascha vignA; yat sArabhootam tat upAdhadheeta, HamsO

yatA ksheeram iva ambu mishram”.

 

The quintessence of the Vedas and other scriptures has been summarized by

Azhwars in the form of Divya Prabandas, for ready absorption by our frail

faculties, in a capsule form, so to say. Just as sugarcane tastes sweet all

over, these prabandas too can enlighten and emancipate.

 

It is somewhat difficult to determine the identity of the Ultimate, from a

superficial perusal of the Vedas, which contain Stotras addressed to various

deities. The true nature of the Lord and His attributes can be devined only

with the aid of “UpabrahmanAs” like itihAsAs and PurAnAs.

 

The “Tamizh Marai” or Divya PrabandAs suffer from no such malady, for they

clearly and categorically state that Sriman Narayana is the Para Brahmam.

Further, the Shruti often talks in analogies, riddles and allegories, so

that only the well initiated understand its true purport. The Azhwars, on

the other hand, in their anxiety to ensure upliftment of the maximum

numbers, are crystal clear in their expounding of the nature of the Lord and

that of the individual soul, and the strategy to be adopted by the latter

for emancipation.

 

Swami Desikan declares that apparently incomprehensible Vedic passages are

clarified by a perusal of the Divya Prabandas- (“Seyya Tamizh mAlaigaL nAm

teLiya Odi TeLiyAda marai nilangaL teLgindrOmE”).

 

Hence the analogy of Swami Desikan comparing the Vedas to seawater and Divya

Prabandas to sweet rainwater. Swami Desikan’s reverence for Azhwars and

their works is so high that he takes pride in calling himself “Chandam migu

Tamizh marayOn”.

 

It would be clear from the above that the Cosmic Teacher met with

considerably more success in His instructional efforts through the Azhwars,

than when He attempted personal upadEsa.

(To Continue)

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5.DESIKAMRUTHAM –

SWAMI DESIKA’S SIMILES “UPAMA”

(Anbil Ramaswamy)

------

CHAPTER 13: KRITAKRITYA ADHIKARAM

 

44. akinchanan ayatnamaaga mahaa nidhiyaip perumaap pOlE thaan perap pOgira

parama purushaarthathaiyum paarthu hrishTamanaavaai”

 

“Like a poor man who has received a great treasure without any effort, a

kritakritya (One who has done what ought to be done) would rejoice at the

prospect of the Supreme goal of life which he is to attain”

 

45. “Prajaapati-pasupati enrarr pOle pEriTTuk koNDirukkira sajaatheeyaraana

KshEtrajnaraip patra OrOre avasarangaLilE kaikkooli pOlE sila upaadhigaL

aDiyaaga ezhudaa maraiyilE yEriTTuk kiDakkira aDimai theeTTum mudal maaLaadE

polisai iTTup pOrugira thanisu theeTTum kizhithavan aagaiyaalE panchamahaa

yajnaadigaLaana nitya-naimittigangaLil avargaL pEr sollum pOdu…”

 

“Like one whose promissory note registered in the unwritten Vedas under

certain conditions (upaadhi relating to caste etc.) and requiring service as

interest for the principal (borrowed by him from them) has been fully

discharged (torn off). Therefore, when a Kritakritya has to pronounce their

names such as prajaapati- pasupati etc in the Panchamahaa yajnas, he would

realize that these names really refer to ONLY Bhagavaan etymologically”

 

46. “raaja sEvakar Raajaavukku saTTai mElE maalaiyaiyum aabharaNathaiyum

iTTaalum saTTaiyil thuvakkatru Raajaavin preethiyE prayOjanamaaga theLindu

irukkumaap pOlE”

 

“ Like when the servants of the King place a garland and a jewel on the

garment worn by the King, their object is not to please the garment but to

gain the favour of the King, so also, when a Kritakritya utters the names of

these demigods as part of the recitals prescribed in the Sastras, it is not

to please them but only to please Bhagavaan who is their indweller

(antharyaami)”

 

Chapter 14: SVA NISHTA ABHIJNAANA ADHIKARAM

Nil

(To Continue

Chapter 15: UTTARA KRITYA ADHIKARAM)

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6. “FROM MAHABHARATA – “YAKSHA PRASNAM” – Part 2

(Sri M.K. Ramaswamy Iyengar Swami).

------

EDITOR’s NOTE:

{Though Yaksha’s questions and Yudishtira’s replies may appear on the face

of it simple and commonplace, there are deeper philosophical significance

beneath them. The author who has done intense research on the subject brings

to light these esoteric aspects in simple, clear and understandable English,

for our benefit}

------

Yakshasya Prasnaani yudhishtarasya uattaraaNi cha

YAKSHA’S QUESTIONS AND YUDHISHTRA’S REPLIES

QUESTION 1:

Yaksha: kimsvit aadityam unnayati?

Who causes the Sun to rise?

Yudishtira: Brahma Aadityam Unnayati.

It is Brahman, the unborn and imperishable which causes the Sun to rise.

 

NOTES:

YAKSHA: Is generally considered as an attendant of Kubera, the God of

wealth and the presiding deity of the northern direction. Here, the Yaksha

is none other than God Dharma, the deity of righteousness of whom Yudishtira

was born. For some reason, God Dharma appeared in the disguise of a Yaksha.

 

AADITYA: Literally means the Sun. The Aaditya mentioned by Yaksha refers to

the self or the Atman. It is a spark of the divine and self-luminous. It is

awareness in its purest and most complete form. The self inhabits

everything, everywhere. As the Sun, it traverses the entire space.

(KaTopanishad Chapter 5 – Sloka 2)

 

What happens to the self which is self-luminous and all pervading? It gets

ensnared due to the action of the five senses of sight, sound, smell, taste

and touch. What can free the self from the play of the senses? What can

restore to it, its luminosity and make it ‘rise’ and attain its pristine

glory? This was the purport of Yaksha’s question.

 

BRAHMAN: The Brahmam or Brahman cannot be defined. It defies definition. In

Bhagavad Gita, Lord Krishna described it as “aksharam brahma paramam”

(Chapter 8.13). It is imperishable and supreme. According to Kena Upanishad,

“it is not understood by those who understand it; it is understood by those

who do not understand it!” (2nd KhaaNDa verse 5).

 

First, there should be a quest, a humble quest that can lead to knowledge as

to which causes an awakening. This in turn leads to true knowledge of the

self. By this knowledge, immortality is gained; the self ‘rises’ and merges

with the Cosmic consciousness.

 

The Yakshaa enquires in a subtle manner about the self indwelling in the

body and how to become aware of it. Yudishtira answers that it can be known

only through sincere aspiration towards Brahman.

(To Continue)

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