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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

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

SRI RANGA SRI VOL.04 / ISSUE # 27 dated 16th July 2003

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

Dear Bhagavatas:

EDITORIAL:

IN THIS ISSUE:

1. IMPORTANT DAYS IN “ADI”

(17th July 2003 to 17th August 2003)

We commenced from the last issue chronicling the important days (not exactly

Panchaanga Sangraham) at the beginning of every month of the Indian

Calendar. In this issue, we present the important days in ADI (aka AashaaDa)

for the general information of members.

IMPORTANT DISCLAIMER

We do not guarantee the accuracy of the information because these are based

on the available Panchaangams and the monthly religious Journals received

from India that very often differ in details.

Readers are requested to check and verify and bring to our notice any

corrections quoting appropriate authority.

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

2. DESIKAMRUTHAM I:

“HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 6

Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting

Professor in the Oxford University) EXCLUSIVELY for publication in “Sri

Ranga Sri”. The learned Professor delivered this “The Sripad Endowment

Lecture” on 5th February 2003. (Text of the lecture received from Dr. Miss

M.S.Ramesh, IAS)

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

3. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SARAM

THE CRITICAL CONCEPT- 4

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

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

4. GOTRAS AND PRAVARAS – AN OVERVIEW –

PART 9 THE GLORY OF VASISHTA GOTRAM – Section 3

(Anbil Ramaswamy)

Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now

Head of Dept. French Indolgical Research Institute, Pondicherry and

“MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida,

Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar

(referred by Sri Srivatsankachariar Swami)

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

5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 25:

Prasnams 70 and 71 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of

Govt. of India.

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

110 Regular issues have been released, so far (besides several Special

Issues) -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

- 26 Issues of Vol. 4

These issues have been archived for public view at -

by Sri Diwakar Kannan.

 

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 encouraging "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 –

"SriRang++aSri-Subscribe (AT) (DOT) com"

 

IF not:

Tell us, as to how we may improve.

 

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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

IMPORTANT:

The “Files” Section also contains

- The full text of “Art of Living”– (a write up on the Life and works of

Swami Desika)

by Sri M.K.Sudarshan of Kuwait.

- Important days in the year Subhaanu, with text of Sankalpams for different

occasions like Amavasya etc. by Sri K.P.Narasimhan Swami.

Kindly also peruse the following files at the sites indicated:

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – for

- Biography of Bhagavad Ramanuja –

- Biography of Swami Desika –

- Acharya Vamsa Vriksham –

- Srimad Rahasya Traya Saram

- and other links.

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

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

For “Hinduism Rediscovered”

and other links

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain) for -

- Dasavatara Stotram meanings

-“Srimad Rahasya Traya Saaram” and other links

in the “Philosophy” section

2. IMPORTANT DAYS IN “ADI”

(17th July 2003 to 17th August 2003)

We commenced from the last issue chronicling the important days (not exactly

Panchaanga Sangraham) at the beginning of every month of the Indian

Calendar. In this issue, we present the important days in ADI (aka AashaaDa)

for the general information of members.

IMPORTANT DISCLAIMER

We do not guarantee the accuracy of the information because these are based

on the available Panchaangams and the monthly religious Journals received

from India that very often differ in details.

Readers are requested to check and verify and bring to our notice any

corrections quoting appropriate authority.

--\

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

ADI (JULY – AUGUST) Tamil Date English Date

Day

Rohini: 09 07/25 Fri

- AM 22

Mrigaseersham: 10 07/26 Sat

- NP32=AnnayaryaMD

Tiruvadirai 11 07/27 Sun

- NP35=Ayya Devanatha

Punarpoosam 12 07/28 Mon

- KP3/1=OPP.RDMD,

- Munivahana Swami

Poosam 13 07/29 Tues

- Prathivadibhayankaram

Annan,

- AM36

Ayilyam: 14 07/30 Wed

- KP3/2 OP.Krishnarya

Pooram 16 08/01 Fri

- SRI AANDAAL,

- AM 26

- Kandadai ThOzhappar

Uthram: 17 08/02 Sat

- PA38=Mysore

Swathi 20 08/05 Tues

- AM25Baradwaja Srinivasa Jeeyar

Pooradam: 24

08/09 Sat

- Poundarikapuram

Andavan (PP)

Uthradam 25 08/10 Sun

- YAMUNA MUNI

(ALAVANDAR),

- AM 14

Tiruvonam: 26 08/11 Mon

- PunDareekAkshar

- Therkkaazhwaar

Revathi: 31 08/16 Sat

- PA36=Tenbarai

 

OTHER EVENTS IN

ADI MONTH

ADI PanDigai (DakshiNaayanam) 01 07/17 Thur

KrishNa Paksha Ekaadasi 08 07/24 Thur

ADI Amavaasya 12 07/28 Mon

Sri Badrinarayanar

& PatineTTaam Perukku 18 08/03 Sun

Periya Tiruvadi (Pakshiraja) 20 08/05 Tues

Sukla Paksha Ekaadasi 23 08/08 Fri

SravaNa vratam 26 08/11 Mon

PourNami 27 08/12 Tues

Upakarma & Gayatri Japam (Rig and Yajur) (AvaNI AviTTam)*

· As per Pambu Panchangam, Sri Nrisimhapriya (June), Sri Desika Darsana

Diary & Guide, It is learned that PouNDarikapuram Asramam has also advised

this.

The Niyamanan by Parakaala MaTam is not available at this point of time.

 

· For Periyasramam Sishyas, H.H. Niyamanam is to observe Upakarma on 13th

July 2003 and Gayatri Japam on 12th August 2003 (Sri Ranganatha Paduka May

issue).

 

IMPORTANT NOTE:

 

Bhagavatas belonging to the various MaTams and Ashramams may follow

observations

as per the niyamanams of the respective Acharyas

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xx

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

2. DESIKAMRUTHAM I:

“HAMSA SANDESA OF SRI VEDANTA DESIKA” Part 6

Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting

Professor in the Oxford University) EXCLUSIVELY for publication in “Sri

Ranga Sri”. The learned Professor delivered this “The Sripad Endowment

Lecture” on 5th February 2003. (Text of the lecture received from Dr. Miss

M.S.Ramesh, IAS)

--\

-----

The poet takes considerable pride in describing South India. It has several

attractions: first and foremost among them is that it is dotted by a number

of holy places (sthaanait divyaH). This is another expression for Divya

Desas, the divine abodes for Lord VishNu. The south is beautiful with sandal

forests (of course, this is a hide out for the most notorious smuggler). The

South is also the source of pearls and the mother of gentle breeze because

of the location of the Malaya Mountain. But, there is one drawback with the

South – It is the abode of Raakshasas. Rama says that the swan will have to

put up with this one trifling demerit and come out to help him, the hapless

one:

Sthaanair divyaih upachitaguNam chandana araNya ramyaam

Muktaasutim Malaya marutam maataram dakshiNaasaam /

Asmat preetyai janaka tanayaa jeevitaartham cha gacchan

Ekam rakshaahpadam iti sakhE dOsha lEsam sahEthat//

 

The swan is asked to keep flying, looking at the beautiful village girls

down below on earth and cross the country sides full of forests, mountains

and rivers. Rama asks the swan to hear and enjoy the melodious songs sung by

girls guarding crops, sitting in the shade of sugarcane plantations. These

songs are an admixture of the Telugu and Kannada languages, says Desika:

KarnaaTa aandhra vyatikaravasaat karburE gitibhEdE muhyanteenaam madana

kalusham maugdhyam aasvaadayEthah (I.20)

 

Rama then asks the swan to proceed to the Anjanaadri (Tirumala hills) and

have darshan of the Lord there. There is a beautiful description of the

mountain range in two verses (VV21, 22). By reason of its being the abode of

VishNu, by reason of its supporting the earth, by reason of its [peaks which

are full of precious stones and by reason of the small white clouds which

appear like the recently cast off sloughs, the devotees consider the

mountain to be an embodiment of the primordial serpent, AdisEsha himself.

 

VishNOr vaasaad avani vahanaat baddha ratnaih sirObhih

SEshah saakshaad ayam iti janaih samyag unneeyamaanah /

Abhrair yukto laghubhir acirOnmukta- nirmOka kalpaih

AgrE bhaavi tadanu nayanE ranjayan anjanaadrih //(21)

 

The greatness of this mountain is that men who ascend it and the celestials

who descend on it from the skies have their sattva guNa heightened, and thus

become equal before the Lord’s eyes. They forget their differences and

worship the Lord together in groups. We may note that even now, this is the

situation obtaining at Tirumala in the divine presence of Lord Sri

vEnkatEswara.

 

Tattraarudhair mahati manujaih svargibhiscaavateernaih

SattvOnmEshaad vyaapagata- mithastaaar atmayaadibhEdaih /

SaadhaaraNyaat phalapariNateh sanghaasO badhyamaanaam

Saktyaa kaamam madhuvijayinah tvarh cha kuryaah saparyaam //

 

Then comes the description of the SuarNamukhari river (now called

Svaramukhi) situated to the south of the Anjanaadri. The river, fancied as a

woman devotee, is described as carrying flowers from the adjacent forest

trees with her wave-like hands, for the worship of Lord Siva, says the poet.

This is an obvious reference to the temple of Lord Siva at SriKaaLahasti:

 

StOkonmagna sphurita puLinam tvan nivaasEcchayecva

Draksyasyaaraat knaka mukharirh dakshiNaam anjanaadrrEh /

Aasannaanaam vanaviTapinaarh veechihastaihPrasuuna-nyarcahEtOr upharati yaa

noonam ardhEndu moulEh / (23)

 

Rferences like these make it clear that our author Sri Desika is NOT a

fanatical SrivaishNava abhorring and avoiding even the mention of the name

of gods other than VishNu. Indeed in an earlier verse also (12), reference

has been made to Lord Siva. The all-white swan covered by the red pollen of

the bandhujiva flowers scattered by wind, is said to resemble the crescent

moon on Lord Siva’s head. How can the crescent moon look like the swan,

which is rather full and circular in shape? The poet answers that crescent

moon looks full because of the pollen of the bandhujiva flowers. For total

similarity, the moon should also look red. How could this be possible?

Desika says that this is possible because the crescent moon on Siva’s head

comes into contact with the red lac painted on Paarvati’s feet.

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To Continue

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xx==============================================================DDESIIKAMRUTHAM

II:

SRIMAD RAHASYA TRAYA SARAM

THE CRITICAL CONCEPT- 4

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM” OF THE BOARD OF ADVISORS

--\

----------

 

Having established the Distinctive Doctrine of our Sampradaayam to be the

SharIra-SharIri bhAvam, and expounded on the derived relationships of the

Lord being our Sole Support, the Magnificent Master and the Controller of

all our actions, Swami Desikan proceeds to identify the specific locations

in the Rahasya Trayam (the three esoteric mantras), where the aforesaid

associations are outlined.

In the process, the Acharya also provides a sneak preview of the bewitching

panorama that lies ahead in his magnum opus.

 

Though they deal with essentially the same subject matter, the functions of

the three magnificent mantras are distinct and different. The Charamasloka,

enunciated by the Gitacharya, tells us that the Lord Himself is the

ever-available strategy for attaining Him. He is ever ready to liberate us

and to bestow on us bliss equal to His own. For availing His munificence, we

have to surrender ourselves to Him, heart and soul. Thus, while Emperuman is

the sole strategy for liberation and is the existing and established means

therefor (SiddhOpAyam), we have to proffer a willing hand to grasp His

extended one. For this, the Lord prescribes an absolute surrender (Prapatti,

forming the SAdhyOpAyam) unto Himself. Thus the Charamasloka enjoins upon us

to perform Sharanagati to the Lord.

 

The Dvayam, extolled to be a gem among mantras (“Mantra Ratnam”), consisting

of two significant sentences, lays down the procedure for performing

Prapatti, as ordained by the Charama sloka.

 

The observance of Sharanagati, as prescribed in the Charama Sloka and

practiced through the utterance of the Dvaya Mantra, presupposes the

knowledge of several significant and enabling concepts, all of which are to

be found embedded in the extremely valuable eight-lettered formulation, the

Ashtakshara. Though tiny in its form, this mantra is capable of throwing up

a wealth of meaning, just as a small mirror reflects huge images,

notwithstanding its physical diminutiveness.

 

Taking the Ashtakshara first, Swami Desikan points out that the relationship

of the Support and the Supported, subsisting between the Lord and us, is

outlined in the “Narayana” padam, which is the third word of the magnificent

mantra.

 

It is not without significance that despite the thousands of beautiful names

the Lord has, the Upanishad prefers to identify the Paramapurusha as

“Narayana” (“Narayana Param Brahma”). Dissatisfied with a single utterance,

the Narayana anuvaka engages in a blissful repetition of the blessed name,

much in the fashion of a child with a beloved toy, loathe to letting go of

it. Thus the Narayana nama has the stamp of approval of Vedanta and of seers

like Sri Tirumangai Mannan, who extols its praise at the very beginning of

his Periya Tirumozhi (“nalam tarum sollai nAn kaNdu koNdEn, Narayana ennum

nAmam”). We don’t have to delve deep into his work to discover the

invaluable pearl of the Narayana nama, as the work begins with the same. It

is perhaps for this reason that the Azhwar’s work is praised as “arivu tarum

Peria Tirumozhi”.

 

And what does this name Narayana indicate? Etymologically, the compound word

can be split into two independent syllables-“nArA:” meaning individual

souls, and “ayanam”, referring to residence or resting place.

 

In the first formulation, the Narayana padam is construed thus-“NArA: yasya

ayanam, sa Narayana:”, defining the Lord as One to whom all the sentient

souls and non-sentient matter form a resting place, or in whom / which He

resides. When we say that the Jivas form the residence for the Lord, we say

in other words that He is ever-present in all matter, sentient and

otherwise, pervades everyone and everything, (“antar bahis cha tath sarvam

vyApya Narayana sthitha:”) as their inseparable Inner Dweller, as the

antaryAmI who resides in their hearts and controls all their actions. The

all-pervading nature of the Lord (“VyApakatvam”) is thus derived from this

interpretation, as is that of the Universal Controller (“niyantA”). This is

but a condensation from the Shruti dictum (“anta: pravishta: SAstA janAnAm

sarvAtmA”)

 

The second interpretation of the Narayana padam portrays His role as the

physical support of all beings. “nArANAm ayanam ya:” is the alternate

version, meaning that He is the residence, refuge and abode of all souls and

matter. He is thus the support of all Jivas, who form His sharIram, shoring

them up both physically and through His divine will or Sankalpam, as seen

earlier.

 

Thus, the Narayana padam indicates the following—that the Lord is our

inseparable and sole support, as also that He is all-pervading and controls

each and every soul, all the time. In other words, the Jivas have no other

support and are pervaded by none other than Narayana.

 

Similarly, the Pranava, which is a word consisting of three letters,

indicates that the individual soul exists solely for the purposes of the

Lord. Though in our ignorance we might imagine the purpose of our existence

to be for the gratification of ourselves and those near and dear to us, the

inalienable fact remains that all of us subsist solely for the function of

affording some form of satisfaction to the Lord. It should not be construed

here that the Lord is dependent upon us for gratification, as He doesn’t

want anything, being an “avApta samasta kAma:” one all of whose desires are

fulfilled. As SEshAs of the Lord, it behooves us to provide Him satisfaction

or delight in some form or the other. “tanakkE Aga enai koLLum IdE” says Sri

Nammazhwar, praying for an existence solely for the Lord’s purposes, as

behooves the blessed soul, representing the concept of PArArthyam.

 

The intermediate word of the Ashtakshara, viz., and “nama:” explicitly

negates the notion of independence of the individual soul and, by

implication, confirms its absolute dependence on the Lord, underlining the

Jiva’s “PAratantryam”. When we are solely dependent on the Lord, it follows

that we have no refuge other than Emperuman, which represents the

characteristic of “ananya sharanatvam”.

 

To summarize, the first of the three great mantras, the Ashtaksharam,

consisting of three distinct words, themselves compound ones indicating a

plethora of purport, indicates the following relationships flowing out of

the Critical Concept: -

1. Emperuman being our sole Support, physically and through His divine

will (ananya AdhAratvam)

2. Our being pervaded solely by the Lord (ananya vyApyatvam)

3. Our being controlled solely by Emperuman, as our antaryAmI (ananya

prEryatvam)

(These are the truisms that the Narayana padam specifies)

4. Our existing solely for the pleasure and purpose of the Lord (ananya

prayOjanatvam)

5. Emperuman being our sole sanctuary, abode and asylum and the lack of

need for us to even consider alternate sources of support and succor (ananya

sharanatvam).

 

The same arcane concepts, made much simpler for our benefit, are portrayed

by the Dvaya mantra too. As we know, this mantra derives its name from its

being comprised of two sentences of considerable significance, bearing the

stamp of authenticity of the Shruti. The first of these sentences consists

of a declaration of the surrendering soul that it is seeking refuge in the

lotus feet of the Lord and His Divine Consort. Ipso facto, this rules out

the quest for succor elsewhere, and thus incorporates the concept of ananya

sharanatvam described above. The second sentence forms the Prapanna’s avowal

that he exists solely for the purposes and pleasure of Sria: Pati, and none

other, in a statement of ananya prayOjanatvam.

 

These very same concepts are there for all to find in the Charamaslokam too,

which is the third of the esoteric triad.

 

--\

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To Continue

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4. GOTRAS AND PRAVARAS – AN OVERVIEW –

PART 9 THE GLORY OF VASISHTA GOTRAM – Section 3

(Anbil Ramaswamy)

Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now

Head of Dept. French Indolgical Research Institute, Pondicherry and

“MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida,

Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar

(referred by Sri Srivatsankachariar Swami)

--\

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

VASISHTA WAS BRAHMA!

You may wonder how is this possible. It is common knowledge that VasishTa

was actually the son (Saakshaat putran) of Brahma. Then, how could he be

deemed as Brahma himself?

To answer this paradox, we have to have a look at the basics of Yaagas.

The performer of any sacrifice (Yajamaana) is required to be assisted by

Ritviks. The number of Ritviks varies according to the various types of

Yaagas. For example, “JyotishTomam” aka “SOma yaagam” would need 16 Ritviks

who would act in 4 different groups each consisting of 4 Ritviks. One among

them will be the chief of the particular group, others being assistants to

him. These chiefs are called Advaryu, Hotaa, Udgaataa and Brahmaa. Advaryu

assumes responsibility for the conduct of the Yaaga as laid down in the

procedural manual of Yajur Veda; Hotaa takes the responsibility for reciting

the Rik mantras as per the Rik vEda; Udgaata sings the samans (more or less

the same mantras but set to music) in the manner laid down in the Saama

Veda. The last one who supervises the entire procedure (Master of

ceremonies?) is called Brahma. This is the most difficult assignment because

he has to have his eyes and ears all around to see that nothing happens to

vitiate the efficacy of the performance. Thus, VasishTa, the “Brahma putra”

and Ritviks belonging to his lineage are eligible to carry on this function.

 

VASISHTA AND INDRA

Vedas give another reason for this. In Soma Yaaga, the primary deity is

Indra. VasishTa is the one who has “actually seen” (Pratyaksham) Indra,

which other Rishis could not do. And, when he had this Pratyaksham, Indra

initiated him into a secret mantra called “stOmabhaaga” and because of his

knowledge of this secret formula; he would be honored as Brahma in all

sacrifices. And, Indra advised him not to reveal it to other Rishis. Because

of this, the descendents of VasishTa came to occupy this coveted position in

all yaagas.

 

RishyO vaa Indram pratyaksham naapasyan/ thum VasishTa: pratyaksham

apasyath/ sO abhraveet braahmaNam tE vakshyaami yathaa tvat purOhitaa:

prajaa: prajanishyantE/ atha itarEbhyO rishibhyO maa prOvaacha iti tasmaa

yetanta stOmabhaagaan abhraveet tatO VasishTa purOhitaa: prajaa:

praajaayanta tasmaad VasishTO Brahmaa kaarya:/

(Taittriya Samhita 3.5.2)

 

VASISHTA AND ARUNDATI

As we saw earlier, VasishTa and his spouse Arundati formed a perfect couple

“made for each other” each enhancing the glory of the other. There are

several mantras attesting to this (e.g.)

 

Sapta rishaya: prathmaam krittikaanaam arundatee yad druvataam ha ninyu:/

Shad krittikaa mukhya yOgam vahanteeyam asmaakamEdhatvashTamee /

(Mantra Prasnam 1.9.7)

 

This is an important mantram in which Arundati’s name occurs. At the time of

commencement of Oupaasanam, it is customary for the groom to “show” “Dhruva”

and “Arundati” stars. This is the mantram that is recited on the occasion.

 

The seven Rishis (Sapta Rishis) on the firmament are Mareechi, Atri,

Angeeras, Pulastyar, Pulahar, Kratu, and VasishTa. They have their

respective wives who had their respective names, but collectively they were

called by the name “Krittika”. Arundati is the 7th Krittika. All the other

Rishis and their wives acknowledged that “Arundati” was the firmest one. The

groom while “showing” the Arundati star, tells his bride to be firm and act

as the “8th Krittika” taking after the 7th one viz., Arundati.

 

Arundati was never separated from VasihTa and they could be seen always

together, KaaLidaasa says in his “Raghu Vamsa” that when King Dileepan

visited VasishTa’s place, he paid his respects to both of them “together”.

 

In Kumaara Sambhavam also this togetherness of this couple has been referred

to in the context of the Sapta Rishis negotiating the marriage proposals

between Lord Siva and Paarvati. While other Rishis came without their

spouses, only Arundati accompanied her husband during the negotiations!

 

It is the “Brahmavarchas” of VasishTa that was responsible for the ultimate

coronation of Sri Rama and the establishment of “Rama Rajya”.

Such is the glory of VasishTa GOtram.

(Postings on VasisTa GOtram completed)

--\

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To Continue - Gautama GOtram

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5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 25:

Prasnams 70 and 71 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of

Govt. of India.

--\

-----------

PRASNAM 70

YAKSHA:

”KENASVIDAAVATO LOKAH?”

“WHAT IS THIS WORLD OF HUMAN BEINGS AND LIVING THINGS ENVELOPED WITH?”

YUDISHTIRA:

”AGJNAANAADAAVATO LOKAH”

“THIS WORLD OF LIVING THINGS AND HUMAN BEINGS IS ENVELOPED BY IGNORANCE”

NOTES:

Does YudishTiar mean that for the universe and its inhabitants there can be

no redemption or salvation? Surely, YudishTira with his luminous mind cannot

believe ion it, much less say it. Possibly, he meant that the world is

gross. What YudishTira possible means may be better understood by studying

the following verse from the BrahmaaNDa valli of Taittriya Upanishad, which

explains how this manifested world is gross:

 

Yetasmaad aatmana aakaasaah sambhootah /Aakaasaad vaayu: / VaayOragnih/

agnOraapah / adbhyah pritvi //

 

>From that Atman, the Supreme truth, space is born; wherefrom was born air;

Out of that emerged the fire; from fire came water and from water emerged

the earth.

If the space that emerged from truth is subtlest of the five elements, air

that came out of it was gross and grosser still were the fire and water. The

earth that emerged last was the grossest of all.

All the living beings are composed of the five elements and this composition

even at its efficient best is full of infirmities like stupidity, obscurity,

unwillingness to change etc which in other words, is tamas or ignorance.

 

This state of affairs can change through self-purification so that the

Purusha can separate from Prakriti and become the knower, the upholder.

 

PRASNAM 71

YAKSHA:

”KENASVIT NA PRAKAASATE?”

“WHY DOES IT NOT SHINE?”

YUDISHTIRA:

”TAMASAA NA PRAKAASATE”

“IT DOES NOTVSHINE BECAUSE IT IS SMOTHERED BY DARKNESS,”

NOTES:

Tamas is the most downgraded and inferior of the three guNas (attributes)

that animate all, existence. Rajas and Sattva are the other two.

 

Tamas is responsible to the black hole in space whose gravitational force is

so high that even light cannot escape from it! It is full of darkness,

indolence, obstinacy; it is unconscious of progress and is, therefore,

unwilling to progress. The greatest detriment to progress and enlightenment

is ignorance. Ignorance is a state of not being aware of light! No progress

towards light is possible until this Tamasic dark sheath is shed off. Sri

Aurobindo explains thus:

 

” Man is a being from the mental worlds whose mentality works here involved,

obscure and degraded in a physical brain, shut off from its own divine

powers and impotent to change life beyond certain narrow and precarious

limits”

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