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- Subject: Sri Ranga Sri Vol.03/29 d/05/14/02
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Tue, 14 May 2002 23:15:43 +0000
- Bcc: 
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// 
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SRI RANGA SRI VOL.03 / ISSUE.29 dated 14th May 2002 
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EDITORIAL:
Dear Bhagavatas:
IN THIS ISSUE:
1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM 
(PRAKRITAM PONTIFF OF THE ASHRAMAM)
By Sri C. G. Balaji - Part 3. {Sri Balaji is the grandson of Sri N.S. Anatha 
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
------------------------------------------------------------------------
The first 7 Parts of the following series appeared in Volume 3 / Issues 22 to 
28.
2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF 
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 8 (Translation by Anbil Ramaswamy) in 
which we presented in the form of catechism, 25 questions raised and 
answered by H.H. In this Issue, we present Qns 26 to 34: and their Answers:
Qn. 26. What is the difference between man and beast?
Qn. 27. What is the difference between precept and practice?
Qn. 28. It is your life ? the long and short of it!
Qn. 29. What are the 8 kinds of marriage recognized in Saastras?
Qn. 30. What are the 4 kinds of IQs recognized in the Saastras?
Qn. 31. What do Saastras say about non- vegetarian food?
Qn. 32. When can patriotism be sacrificed?
Qn. 33. Who are ? Aatataayees??
Qn. 34. ?Friendship ? a Recipe from the cuisine!
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Copies of the book can be had from anyone of the following: - -
1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)
2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besabtnagar, 
Chennai 600 090 (Phone: 490 0327)
3. Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006 
(Phone: 434 438)
4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064 
(Phone:5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet, 
Bangalore 560 018 (Phone: 6511056)
6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion 
East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017
(Phone: 8280949).
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S
?SRIMAD RAHASYA TRAYA SAARAM? ? Part 8
(By Sri Sadagopan Iyengar Swami)
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4 DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?Part 8
(Anbil Ramaswamy)
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5 ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 5
(By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of 
India) The first 4 Parts of the series on this subject appeared in Issues 25 
to 28. In this Issue, we present Part 5 thereof.
EDITOR?S NOTE: (The ?Yaksha Prasnam? is an important topic in which very 
many esoteric truths are discussed in a conversation between Dharma in the 
form of a Yaksha and Dharma- putra-Yudishtira. Though Yaksha?s questions and 
Yudishtira?s replies may appear on the face of it simple and commonplace, 
there is deeper philosophical significance beneath them. There are about 125 
Questions and Answers that reveal these in a subtle manner but with deep 
undercurrent of practical wisdom. The author who has done intense research 
on the subject brings to light these aspects in simple, clear and 
understandable English, for our benefit) 
===============================================================
WE REPEAT OUR STANDING REQUEST:
The issues have been archived for public view at 
http://groups.yahoo.com/group/srirangasri.
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 ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"
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): 
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol1-index.html
Volume 2 (Issues 1 to 15): 
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol2-index.html
Volume 3 (Issues 1 to 26 Current): 
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol3-index.html
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 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
For ?Hinduism Rediscovered? and other links
http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain)
For Dasavatara Stotram meaning ,?Srimad Rahasya Traya Saaram? in the 
?Philosophy? section and other links. (More to follow)
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
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1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM
By Sri C. G. Balaji - Part 3. {Sri Balaji is the grandson of Sri N.S. Anatha 
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
------------------------------------------------------------------------
Sri Swamy Deshikan
The mother adored him as a Lion of poets and dialecticians
The father adored him as a master of philosophy
He who made a name as Deshikan, made his titles worthy of all praise
Strode he as a master of one and all, with arts and skills none to spare
Beseech we the holy feet of Sriman Nigamantha Maha Deshika - 6
Swamy Deshikan is acclaimed as the third kootasthar of Srisampradayam. He 
was born as the very incarnation of the Bell of Thiruvenkatam Udaiyaan 
(Ghanta-amsham) in Vibhava varsham, month of Purattashi in the constellation 
of Shravana in the year 1268 ACE at Thuppul, Kanchipuram. His father was 
Anantasuri.
Swamy Deshikan studied all the Veda Vedanta at the feet of his maternal 
uncle Vaadihamsambuvaahaacharya and shone as a master in the superlative 
sense. He received initiation into the sacred Hayagriva mantram from Garudan 
and achieved Hayagriva sakshatkaaram by means of its meditation. He 
worshipped the archa vigraham of Lakshmi Hayagriva that came down to him 
from Ramanuja through the preceptor lineage.
Periya Piraatti embellished him as, ?Kavitaarkikasimha? meaning the Lion of 
poets and dialecticians. His Vedantic prowess fetched him the title 
Vedantacharya meaning the preceptor of Vedanta from Paraman, Sri Ranganathan 
Himself. He lived for one hundred years and established the philosophy of 
Ramanuja on an irrefutable footing and was a master of all skills and arts 
with none to spare.
He toured many of the holy divya deshams and propagated Ramanuja siddhantam 
very ably. He has authored works in Sanskrit, Tamil and Prakritam. These 
include thorough masterpieces like Tatva mukta kalapam, Nyaya Siddhanjanam, 
Srimath Rahasya traya saaram etc. His works exceed a hundred and twenty. 
Though the word ?Deshika? only means a preceptor, after the time of Swamy 
Venkatanatha Deshikan the word ?Deshika? meant him alone and none else. Many 
scholars and saints have celebrated his glories. His taniyan composed by his 
son Sriman Varadacharya is as follows ?
?May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the 
lion among poets and dialecticians, reside forever in my heart.?
Sri-Munithraya-Sampradaaya-Kootashthaanaam Vandanam
This section salutes the munithraya sampradaaya kootasthar, Srimath 
Thirukkudanthai Gopalaarya Maha Deshika.
Thirukkudanthai Srimath Gopalaarya Maha Deshikan
With His ?Bell? is he held in parity
Preacher was he to an ascetic trinity
His lyrics are of nature so dainty
With austerity and erudition was he rich plenty
Beseech we the holy feet of Thirukkudanthai Gopaalaarya Maha Deshika - 7
Thirukkudanthai Deshikan was born as the amsham of Vedanta Deshikan in 
Royampettai Agraharam near Tirukkandiyur on the northern banks of Kaveri in 
the year 1701 ACE, month of Purattashi constellation of Pooraadam in Athreya 
Gotram. He was the 14th generation of Vaadihamsambuvaahar, the uncle and 
Acharya of Swami Vedanta Deshikan. His father was Sri Krishna Suri. 
Thirukudanthai Gopalaarya Maha Deshikan, also known as Apara Deshikan is 
considered the re-incarnation of Swamy Deshikan. He was the disciple of the 
great Vedanta Ramanuja Maha Deshikan, also known as Saakshaat Swamy 
considered as the re-incarnation of Bhagavad Ramanuja. It is said that Swamy 
Deshikan had a great desire to be a disciple of Bhagavad Ramanuja. It may be 
through the Avatara of Thirukkudanthai Deshikan as the disciple of Saakshaat 
Swamy, that this wish of his was fulfilled.
He received his Pancha Samskaram and early vedantic instructions from his 
father and later he sought the feet of Sri Saakshaat Swami, and received 
instructions in all our religious lore. Paduka Sevaka Sri Ramanuja Swami, 
another celebrated scholar of the day instructed him in Bhagavad Vishayam. 
Thirukkudanthai Deshikan is held as the kootasthar of munithraya 
sampradaayam. He had great resemblance with Swamy Deshikan. Just like Swamy 
Deshikan, even he had three disciples, all three of whom were ascetics. His 
scholastic distinction drew to himself a wide circle of Sishyas of whom 
special mention may be made of three Sanyasis - Sri Srinivasa Maha Deshikan 
(amsham of Sriman Nathamuni), Sri Ranganatha Maha Deshikan (amsham of Sri 
Yamunamuni) and Sri Vedantha Ramanuja Maha Deshikan (amsham of Sri 
Bhashyakaara).
He completed the unfinished work of his Acharya, Sri Saakshaat Swamy?s 
Poorva Saara Swaadhini with his own Uttara Saaraswatham. His Acharya was 
greatly pleased with him and conferred on him the title Thirukkudanthai 
Deshikan. Sri Thirukkudanthai Deshikan has authored several works of which 
the ?Aahnika? which lays down the daily routine of a Srivaishnava in minute 
detail is a very useful composition (regarded as a Reference manual by 
succeeding Achaaryas). He also wrote commentaries on Tiruppallandu and 
Kanninun Siruthaambhu. His other works include Aparyaapta-Amruta, 
Bhagavad-Dhyaana Sopaanam, Srimath Aahnikam, Nigamaantha Deshika 
Sahasranamam, Nikshepa Chintamani, and Saaraswaadhini. (Saakshaat Swami had 
done only about 12 chapters of this. Our Swami completed the rest as ordered 
by his Acharya), Uttara Saaraswatham, Jayanthee Nirnayam etc. His lyrics are 
highly delectable in nature. His erudition and austerity knew no bounds.
?Let us take refuge at the feet of Sri Gopala Deshika, the crown jewel, the 
Acharya for the three great Sanyasis, who was like the bee surrounding the 
lotus feet of Sri Krishna Deshika and who was the recipient of the grace of 
Vedanta Lakshmana Muni.?
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(To Continue)
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2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF 
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 8 (Translation by Anbil Ramaswamy) in 
which we presented in the form of catechism, 25 questions raised and 
answered by H.H. In this Issue, we present Questions 26 to 34 and their 
answers.
--------------------------------------------------------------------
Qn. 26. WHAT IS THE DIFFERENCE BETWEEN MAN AND BEAST?
ANSWER (Page 35 of book)
Aahaara nidraa bhaya maithunaani Saamaanyam yetath pasubhi: naraaNaam /
Jnaanam hi tEshaam adhikO visEsha: JnaanEna heena: pasubhi: samaana: //
MEANING:
?Eating, mating, sleeping and fearing are common for man and beast; what 
differentiates man from beast is the additional faculty of discerning good 
from bad. In the absence of this faculty, man is no better than the beast?
Qn. 27. WHAT IS THE DIFFERENCE BETWEEN PRECEPT AND PRACTICE?
ANSWER: (Page 27 of the book)
Na aachchEdayati koupeenam na damsa masaka aapaham /
Suna: puchchamiva anartham PaaNDithyam Dharma vivarjitam //
MEANING:
? However much of Jnaanam (knowledge) one acquires through learning of 
Sastras, such knowledge will be useless if not backed up by Aachaaram and 
AnushTaanam prescribed in the Sastras and put into practice in one?s daily 
life. This is like the tail of a dog that is of no use either in hiding its 
private parts or in driving away flies and mosquitoes tormenting the dog?
Qn. 28. IT IS YOUR LIFE ? THE LONG AND SHORT OF IT!
ANSWER: (Page 645 of the book)
Sareeram saaswatam manyE vidhyabhyaasE DhanaarjanE /
Asaaswatam Dharma kaaryE RuNavaan asmi SankaTE //
MEANING:
? In acquiring learning and amassing wealth, one should consider life in 
this body as going to be permanent. That is, the acquisition should be slow, 
steady and solid. In carrying out moral and religious duties, one should 
consider that life in this body could come to an end any moment soon and one 
should act as fast as one would in discharging a debt. That is, there should 
be no laxity in adhering to religious practices and moral rectitude?
Qn. 29. WHAT ARE THE 8 KINDS OF MARRIAGE RECOGNIZED IN SAASTRAS?
ANSWER: (Page 672 of the book)
Eight types of marriages have been enumerated in the sacred texts.
1. Brahmam: marriage of a duly dowered girl to a man of the same caste by 
the ceremony prescribed in the Sastras.
2. Deivam: when a Grihasta gives a daughter to a sacrificial priest as part 
of his fee.
3. Aarsham: in place of dowry, a token bride price of a cow and a bull are 
taken from the would-be-groom.
4. Praajaapatyam: in which a father gives the girl without dowry and without 
demanding any bride price.
5. Aasuram: marriage by purchasing the consent of the bride and her family.
6.Ghaandharvam: marriage by mutual consents of the bride and groom and 
solemnized by plighting fidelity to each other.
7. Raakshasam: marriage by capture, using force against the bride and her 
family.
8. Paisaacham: cannot be called a marriage at all: Abduction of girl while 
asleep, mentally deranged or drunk.
Qn. 30. WHAT ARE THE 4 KINDS OF IQs. RECOGNIZED IN THE SAASTRAS?
ANSWER: (Page 701 of the book)
There are 4 kinds of IQs. They are: -
(i) ?THAILA BUDDHI?: When oil is poured on the surface of water, it spreads. 
Likewise, in some people, their learning would not only benefit them but 
will also spread for the benefit of those who come in contact with them.
(ii) ?GRIDHA BUDDHI?: When ghee (clarified butter) is put on the surface of 
water, it would not spread but remain stay put. Similarly, the learning of 
some might benefit only them but will not be useful for others.
(iii) ?KAMBALA BUDDHI?: When a woolen fabric spread on sand is shaken, all 
the sands would fall off the fabric. So also, the knowledge of some will not 
be useful to anyone, not even to the person himself.
(iv) ?MRITTIGA BUDDHI?: A clod of clay would not let in any water to seep 
in. So also, this category of people would never acquire any knowledge 
either by learning from an Acharya or by reading books or by listening to 
well meaning peers.
Qn.31. WHAT DO SAASTRAS SAY ABOUT NON- VEGETARIAN FOOD?
ANSWER: (page 40 of the book)
? Sva maamsam para maamsEna yah pushNaati naraadhama: /
RuravE Bhakshayishyanti tasya maamsam yamaalayE? //
MEANING:
? In the hells, ferocious dogs would pounce upon, tear to pieces and eat 
away the flesh of one who nourishes his own flesh with the flesh of other 
living beings?
Qn.32. WHEN CAN PATRIOTISM BE SACRIFICED?
ANSWER: (Page 372 of the book)
TyajEth ekam kulasyaarthE graamasyaarthE kulam tyajEth /
Graamam janapadasya arthE AatmaarthE prithveem tyajEth // (Mahabharata)
MEANING:
? An individual can be sacrificed for the sake of protecting one?s kulam 
(family); A kula can be sacrificed for the sake of protecting one?s village; 
A village can be sacrificed for the sake of protecting a nation; All these 
and more can be sacrificed for the sake of protecting one?s soul (Aatma)?
Qn. 33. WHO ARE AATATAAYEES?
ANSWER: (page 377 of the book)
?agnida: garada: chaiva sustrOnmatha: Dhanaapahaa /
KsEtra Dhaara hara: cha yetaan shad vidhyaath aatathaayina: //
(Manu Smriti)
MEANING:
The following people are called ?Aatataayees?:
(i) One who wantonly indulges in arson to others? properties
(ii) One who clandestinely administers poison to another
(iii) One who is obsessed with wielding weapons of destruction for attacking 
others without any provocation.
(iv) One who steals others? properties/wealth.
(v) One who tries to forcibly dispossess others? property and grabs them 
for his own enjoyment and
(vi) One who seduces / abductsanother?s wife for his own sexual 
gratification.
It is said that one who kills his preceptor, children, Brahmins well versed 
in Saastras. also belongs to this category. No sin would accrue, if these 
are killed says Manu.
Qn.34. ?FRIENDSHIP ? A RECIPE FROM THE CUISINE!
ANSWER: (Page 150 of the book)
KsheerENa aatma gathO udakaaya hi guNaa: dathaa: puraa tE akhilaa:
KsheerE taapam avEkshya tEna payasaa hi aatmaa krusaanou hutha: /
Ganthum paavakamun mana: tadabhavath drishTvaa tu mitraapadam
Yuktham tEna jalEna saamyati maitree puna: tu eedrusee // (Bhartruhari)
MEANING:
When water is added to milk, milk does not feel humiliated by an unequal 
partner. On the other hand, it welcomes the water as its friend and shares 
with it its own qualities of whiteness and sweetness, lives with it 
indistinguishably like an inseparable mate.
When this mixture is boiled in a vessel, the water unable to bear the 
distress of its friend caused by the heat, out of gratitude for the help 
received jumps over to extinguish the fire. Now, the milk is unable to bear 
the pangs of separation. So, it also rises in search of its friend and 
attempts to fall in the fire to join its friend there.
At this stage, we remove the lid. The steam that had accumulated on the 
inside of the lid turns into water and falls into the vessel. Sometimes, we 
may even add some water to it. The milk now feels happy and regains 
composure on reuniting with its companion. It, therefore, gets back to its 
original position in the vessel.
The imagination of the poet on how milk and water have such mutual 
attachment and concern for each other to the point of sacrificing self for 
the sake of the other ? is indeed, remarkable.
(To Continue)
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM? ? Part 8
(By Sri Sadagopan Iyengar Swami)
------------------------------------------------------------------------
The Peerless Preceptor-8
We saw how it is the bounden duty of each disciple to publicly acknowledge 
and propagate the glory of his Acharya, as is laid down in the sloka
?Gurum prakAsayEt dheemAn, mantram yatnEna gOpayEt
aprakAsa prakAsAbhyAm ksheeyatE sampat Ayushi?
Just as there are things to be publicized, there are matters to be preserved 
painstakingly as a secret too - for instance, the mantra which the Acharya 
entrusts to the Sishya is to be kept to himself, and not to be handed out to 
all and sundry.
This sloka contains a caution to the Guru too, not to entrust the mantra 
indiscriminately to anybody and everybody, without verifying their 
credentials and capacity to absorb, retain and benefit from the mantra and 
its purport. The Acharya is supposed to preserve the mantra much like a 
nuclear secret, to be handed over only to the deserving and the discreet.
Swami Desikan exhorts the Acharya to protect and preserve the mantra, and 
not to entrust it to the fickle-minded, who do not qualify to be disciples.
Some sishyAs are wealthy, and would submit at their Guru?s feet handsome 
tributes. There are other disciples who are extremely influential 
politically, socially or otherwise: if these persons become an Acharya?s 
disciples, then the Acharya automatically gains reflected glory.
Swami Desikan says that the Acharya, while selecting a disciple for upadEsa, 
should not be guided by considerations of wealth or fame accruing to him, 
through the disciple. The only consideration for the preaching should be the 
disciple?s spiritual attainment and his eagerness to receive the mantra. 
?KripayA nisspruhO vadEt?- the prime consideration for mantrOpadEsa should 
be the Acharya?s overwhelming concern for the disciple?s emancipation, which 
in turn is caused by the disciple?s devotion and endearing qualities.
And why should the Guru preserve the mantra as a closely guarded secret and 
not propagate it to as many as possible? Surely, the more the mantra is 
known to, the more that are benefited! Is it not a narrow attitude not to 
share one?s treasure with the multitude?
All this might be true of worldly wealth, but when it comes to Spiritual 
knowledge, sharing it with the uninitiated and ill qualified would result in 
the knowledge losing its greatness. If pearls are cast before swine, they 
would hardly appreciate their value: on the other hand, if a connoisseur of 
jewels comes across these pearls, he would be extremely impressed by their 
value and magnificence, and ensure that they are immediately set into a 
necklace and adorn the neck of a commensurately beautiful lady.
Similarly, dissemination of mantra and its purport to the spiritually 
unlettered would result in the mantra losing its greatness, as it would be 
perceived to be easily available, and therefore, cheap. The true 
magnificence of the mantra would be appreciated only by a disciple who has 
toiled hard, through service to the guru, attaining preliminary 
qualifications like Atma guNAs, devotion to the Acharya, an unquenchable 
thirst for the right type of knowledge, etc.
Equally, considering the difficulty with which he attained the mantra, he 
would painstakingly preserve it as a secret, and would pass it on only to 
the eminently qualified.
Here, Swami Desikan cites the example of Brahma, who came to grief by 
imparting knowledge of PAncharAtra to Indra, without checking the latter?s 
qualifications to receive the same. Brahma was carried away by the fact that 
Indra, the undisputed leader of all the dEvAs, had come to him on bent 
knees, seeking knowledge. Guided by considerations of the glory that he 
(BrahmA) would derive as the Acharya of the all-powerful Indra, BrahmA 
taught Indra the nuances of Sri Pancharatra. As a result of this ill-advised 
propagation, BrahmA?s own knowledge of the Shastra was erased totally from 
his mind, and he had to seek out Sri Narada for refreshing his memory.
Cautioning Acharyas about unquestioningly accepting all and sundry as 
disciples, Swami Desikan quotes from the Manudharma shastra: -
?RagyO rAshtra kritam pApam, RAja pApam purOdhasa:
Bhartu: sva stree kritam pApam, sishya pApam gurOrapi?.
Elaborating on the concept of moral responsibility, Manu declares that the 
King is responsible for the wrongdoing of his subjects, as it is his duty to 
guide them in the right path. The King?s sins are laid at the doorstep of 
his PurOhita, whose duty it is to tender correct and timely advice, and 
ensure its adherence. The husband, under whose protective umbrella the wife 
lives, is responsible for the latter?s acts of commission and omission. 
Similarly, the Acharya has to bear the cross for the sins of his disciple, 
for it is the former?s sacred duty to provide guidance and instruction to 
ensure that the disciple treads the path of virtue and righteousness. Thus, 
by accepting unquestioningly all and sundry as disciples, the Acharya lays 
himself open to the dangers of reaping the fruits of the sinful seeds sown 
by his errant sishyas.
It is the Acharya?s responsibility to impart the mantra only to the 
eminently qualified disciple, just as a valuable heirloom should be 
bequeathed only to the most responsible of the sons, who would protect and 
preserve it. Hence the Acharya is entitled to severely test the sishya?s 
patience, to ensure that he is indeed worthy of the treasure he aspires to 
acquire. Swami Desikan cites the example of Raigva Maharshi, to demonstrate 
the point that even to the qualified disciple, Acharyas should not part with 
the mantra that easily: -
JAnashruti was a model king, good to his subjects, philanthropically 
inclined, and known for his charity and benevolence. One night, two swans, 
flying over JAnashruti?s palace, conversed among themselves to extol the 
praises of Raigva, declaring him to be the repository of all that is to be 
known. The good king, ever thirsty for knowledge, went in search of Raigva, 
whom he found living beneath the shelter of a dilapidated cart, scratching 
his itching sores. JAnashruti knelt at the feet of the unprepossessing 
Raigva, offered him a tribute of 600 cows, a chariot, and innumerable 
jewels, and requested him humbly to impart scriptural secrets. However, 
Raigva, unimpressed by the substantial wealth lying at his feet, rejected it 
outright, saying that he didn?t need all that, and also refused to teach the 
king even a word. The king, unfazed by the rejection, persevered, and 
through prolonged, devoted service to Raigva, managed to win the latter?s 
heart and confidence. Raigva, impressed by the king?s absolute lack of ego 
and his thirst for knowledge, initiated him into the esoteric path of 
Brahmavidya.
And more recently, to demonstrate this point, we have the example of Sri 
Ramanuja, whose efforts to acquire mantra and mantrArtthA, are legendary. 
Sri Peria nambi instructed Sri Ramanuja to learn from Sri TirukkOshtiyur 
nambi, the SampradAyic secrets, which were bequeathed by Sri Alavandar. When 
approached, Sri Tirukkoshtiyur nambi, intent on measuring the depth of Sri 
Ramanuja?s eagerness and eligibility for the mantra, kept putting off the 
latter, with one excuse after the other. Sri Ramanuja, undaunted by the 
Acharya?s repeated refusal, walked between Srirangam, where he himself 
resided, to Tirukkoshtiyur (a distance of around 200 km) 17 times, 
tirelessly beseeching the Acharya to part with knowledge. At last, moved by 
Sri Bhashyakara?s tenacity and thirst for sampradayic knowledge, Sri 
Tirukkoshtiyur nambi relented, took the former as a disciple, and imparted 
in full whatever he had learned from Sri
Alavandar.
(To Continue)
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3.DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?Part 8
(Anbil Ramaswamy)
CHAPTER 17: SAASTREEYA NIYAMANA ADHIKARAM
(S: Sanskrit T: Tamizh M: MaNipravaaLam (Mixture of Sanskrit and Tamizh)
-----------------------------------------------------------------------
56. ?Itil anukoolaraik kaNDaal chandana kusumaadigaL pOlavum, nilavu 
thenral pOlavum abhimatha vishayangaL pOlavum ugandhu varthippaan. 
Prathikoolaraik KaNDaal sarpa agnigaLaik kaNDaar pOlE veruvi varthippaan. 
Anubhayaraik KaNDaal kaashTa- lOshTaadigaLaik kaNDaar pOlE thrunvat karithu 
varthippaan? (M)
MEANING
? Like enjoying the fragrant Sandal wood paste, fresh flowers, the cool 
moonlight and the pleasant southern breeze, the Prapanna would rejoice on 
seeing suitable ones (anukoolar); Like dreading the serpent and the fire, 
the Prapanna would abhor the friendship of the unsuitable (Pratikoolar); 
Like treating as no more than worthless straw, wood or stone, the Prapanna 
would view those who are neither anukoolar nor pratikoolar?
57. ? artha kaamangaL aDiyaaga Sree vaishNavargaLai anaadarithu 
irukkumaagil Saarva boumanaai iruppaan oru Rajaavin uDaiya puthiranai Raaja 
sannidhiyilE paribhivithaal Raaja verukkumaap pOLE emperumaan tiruvuLLam 
seerum? (M)
MEANING
? A person would incur the wrath of an Emperor if he should disrespect the 
Prince in the very presence of the Emperor himself, So also, if a Prapanna 
should treat a Srivaishnava with disregard or contempt (impelled by the 
desire for wealth or sense pleasures), he would provoke the wrath of 
Bhagavan?
58. ? artha kaamangaL aDiyaaga pratikoolarai aadarithu irukkumaagil Raaja 
Saarvaboumanaai iirukka Raaja mahishi Kshudra janthukkaL pakkalilE maDip 
pichai pukkaal Raajaavukku avadhyamaai athaalE avaLai avan verukkumaap pOlE 
emperumaan tiruvuLLam veruthu irukkum? (M)
MEANING:
? An Emperor who is all powerful will be disgusted with his Royal Queen if 
she should beg for alms from the mean and unworthy. So also, Bhagavan who is 
ready to grant whatever is needed will be disgusted with a Prapanna if he 
should seek favors from unworthy subordinates, (also impelled by desire for 
wealth or sense pleasures)?
59. ? artha kaamangaL aDiyaaga anubhuyarai aadarikkumaagil Ratnathukkum 
paashaaNathukkum vaasi ariyaadaap pOlE ivanukkup piranda jnaanam kaaryakaram 
aayitrillai enru avan aLavilE emperumaan anaadarithu irukkum? (M)
MEANING:
? A person who cannot distinguish between a gem and a piece of stone will 
be considered dumb. So also, if a Prapanna should treat with respect those 
who are neither anukoolar nor pratikoolar (also impelled by desire for 
wealth or sense pleasures), the Lord would have no regard for him, as his 
knowledge serves no useful purpose?
----------------------------------------------------
To Continue: Chapter 18: APARAADA PARIHAARA ADHIKAARAM
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 5
(By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of 
India) The first 4 Parts of this series on this subject appeared in Issues 
25,to 28. In this Issue, we present Part 5 thereof.
--------------------------------------------------------------
PRASNAM 10:
YAKSHA:
? KASCHA DHARMA: SATAAMIVA??
? IN COMMON WITH THE SIMPLE, PIOUS AND THE DEVOUT, WHAT CODE OF 
RIGHTEOUSNESS DO THE BRAHMANAS ADHERE TO??
YUDISHTIRA:
? TAPA: YESHAAM SATAAMIVA?
? IN COMMON WITH THE SIMPLE, PIOUS AND THE DEVOUT, THE PENANCE THAT THE 
BRAHMANAS UNDERTAKE IS THEIR RIGHTEOUSNESS??
NOTES:
The discerning and the wise regard that penance means adhering to the 
virtues like truthfulness, non-violence, compassion etc. Penance does not 
mean, in any exclusive way, the practicing of such austerities like fasting, 
rigid postures etc. as to put the body to hardship.
There is a verse in the Saanti Parva of the Mahabharata, which conveys the 
point clearly:
Ahimsaa satya vachanamaanrusamsyam damO ghruNaa /
YEtat TapO vidu: Dheera: na sareerasya sOshaNam// (Ch.81.18)
? The wise men who valiantly adhere to righteousness at all times, regard t 
penance to mean practicing ahimsa, truthfulness, non cruelty, control of the 
senses and compassion and NOT putting the body to severe hardships?
Yudishtira had an occasion earlier to make this point of view and secure an 
acceptance and acknowledgment of its value as truth. It happened this way:
The compulsory 12-year period of sojourn in the forest for the Pandavas was 
drawing to a close. Arjuna had returned after a 5-year stay with the 
celestials. He had secured a dreaded weapon from Lord Siva and other killer 
weapons from many Gods. One day Bheemasena was wandering aimlessly in the 
forest, with his mind elsewhere. He fought fierce mock battles with 
DuryOdana and his brothers. He felled many trees and threw giant sized 
rocks.
Suddenly, he found himself reduced to total immobility. A giant python, the 
like of which he had not seen before, had coiled itself firmly around him 
and started squeezing him prior to swallowing him. Destiny had willed such 
an encounter in which even Bheemasena who had as much strength as 10000 
elephants was bested.
The python was none other than Nahusha, the emperor in times of yore 
undergoing a curse. Nahusha was a great monarch. His achievements were great 
many and varied. His attainments were lofty and numerous. He earned the 
distinction of being the Lord of the celestials. Whilst in that position, he 
became a victim of his own conceit and passion and was cursed by Sage 
Agastya to fall from grace and lead a life of sloth as a python. The python 
had a boon that no prey, once in its clutch, would be able to escape.
It fell to Yudishtira, who came in search of Bheemasena to recognize the 
serpent, an elevated spirit undergoing privation, converse with it and also 
secure the release from the curse. In the course of the conversation, 
Nahusha asked Yudishtira as to who can be said to be Brahmana. ?BraahmaNa: 
kO bhavEt Raajan? (MB Vana Parva 177.15)
Yudishtira calmly replied:
?Satyam Daanam Kshamaa seelam aaanrusamsyam damO griNaa /
DrsyantE yatra NaagEndra sa: BraahmaNa iti smrita: //
? He can be identified as a BraahmaNa in whom are seen the qualities of 
truthfulness, charitable disposition, tolerance, piety in conduct, 
nonviolence, control over the senses and compassion?
Nahusha?s encounter with the righteous Yudishtira and his conversation with 
him released him from the curse and restored him to his original effulgence 
and glory. He then ascended to the heavens. Yudishtira brought back a 
thoroughly shaken Bheemasena to the Ashramam.
PRSNAM 11:
YAKSHA:
? KAS CHA YESHAAM MAANUSHO BHAAVA:??
?WHICH IS THE QUALITY (IN THE BRAHMANAS) THAT IS SEEN GENERALLY IN ALL THE 
HUMAN BEINGS AS WELL??
YUDISHTIRA:
? MARANAM MAANUSHO BHAAVA:?
?THE COMMON THING IS THAT THEY TOO SUFFER DEATH?
NOTE:
Srimad Bhagavad Gita explains this truth about the inevitability of death to 
all those who take birth, as follows:
? Jaatasya hi dhruvO mrityu: dhtruvam janma mritasya cha? (BG 2.25)
That which is born is bound to die; likewise that which has died is also 
reborn?
?Jaatam anvEti maraNam nruNaam iti vinischaya:? (MB Saanti Parva Ch.286.22)
PRASNAM 12:
YAKSHA:
?KIM YESHAAM ASATAAMIVA??
?WHICH TRAIT IN THE BRAHMANAS MAKES THEM DESCEND TO THE LEVEL OF THE 
UNDESIRABLES??
YUDISHTIRA:
? PARIVAADA: ASATAAMIVA?
? IT IS BY TALKING ILL OF OTHERS THAT BRAHMANAS DESCEND TO THE LEVEL OF 
UNDESIRABLES?
NOTES:
Every book of morals is full of ?Dos? and ?Don?ts?. Indeed, in order to be 
regarded as noble and good, one has to observe only four rules. There are 
no ?Dos? in this list. There are only ?Don?ts?. Two of them relate to one?s 
attitude to others and the other two, to one?s attitude to one?s self.
?Aaatma nindaa Aaatmapoojaas chaiva Pra nindaa para sthava: /
anaacharitam aaryaaNaam vrittam etad chaturvidam //?
(MB Salya Parva ch.28.8)
For noble persons, four types of behavior are blemished. They are to be 
avoided at all costs. They are Self-condemnation, Self praise, Abusing 
others and Flattering others?
PRASNAM 13:
YAKSHA:
?KIM KASHATRIYAANAAM DEVATVAM??
? WHAT IS THE DIVINE QUALITY SEEN IN KSHATRIYAS??
YUDISHTIRA:
? EESHVASTRAM YESHAAM DEVATVAM?
? THE SKILL THE KSHATRIYAS HAVE IN WIELDING THE BOW AND THE ARROW (IN 
ARCHERY) AND THEIR MASTERY OVER THE MANY DIVINE WEAPONS IS THE DIVINE 
QUALITY IN THEM?
NOTES:
The Kshatriyas are warrior-rulers. Their primary duty is to protect people 
from oppression and from evil doers. Accordingly, the foremost task of a 
Kshatriya is to protect his subjects so that they could live in peace and 
without fear.
parinishTita kaarya syaath nrupati: paripaalanaath?
(MB Saanti Parva Ch. 60.20)
All the duties of a king are said to be completed when he protects his 
subjects and looks after their welfare.
It is said that Sri Narayana first created the Kshatriya Dharma since life 
has to subsist and go on and this will not be possible unless life receives 
full protection.
?KshatrO dharmO hi aadidEvaath pravruththa paschaath anyE?
(Saanti Parva 64.20)
?Adi deva, that is Narayana first created the Kshatrya Dharma and the rest 
thereafter?.
It is also said that Sri MahavishNu (another name for Sri Narayana) Himself 
made use of Kshatriya Dharma to vanquish evil forces which were oppressing 
the celestials and the penance performing sages.
?KarmaNaa vai puraa dEva rishayas cha amitoujasa: /
traataa: sarvE pramaathya areen kshatra DharmENa VishNunaa //
(Saanti Parva Ch.64.22)
Long time ago, Sri Mahaa VishNu killed all the enemies of the celestials and 
the effulgent sages and made life easy and smooth for them only by adhering 
to the Kshatriya Dharma.
Thus, if offering protection is the primary duty of a Kshatriya, then, it 
goes without saying that he has to be an excellent fighter. He has to be 
well versed in all forms of warfare. He should be particularly good in the 
use of all ?astras? which are deadly divine weapons, having the potential to 
create storms, torrential downpours, huge conflagrations and so on by 
invoking the appropriate deities presiding over these forces.
(To Continue)
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