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SriRangaSri List Archive: Message 00075 May 2002
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- Subject: Sri Ranga Sri Vol.03/30 d/05/20/02
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Mon, 20 May 2002 23:01:35 +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 #. 30 dated 20th 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 4. {Sri Balaji is the grandson of Sri N.S. Anatha
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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The first 8 Parts of the following series appeared in Volume 3 / Issues 22 to
29.
2. ?RAMAPIRANAI KARPOM? EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 9-(Translation by Anbil Ramaswamy)
in which we presented in the form of catechism, 34 questions raised and
answered by H.H. In this Issue, we present a few instances, which H.H. cites
to appreciate some fine sentiments expressed by Kambar in his Kamba
Ramayanam:
Qn.35: Kambar says that in Ayodhya, there were none benevolent, none heroic,
none truthful and none intelligent. Can you guess why?
Qn. 36: Kambar says that in Ayodhya, all the citizens turned into
celestials.
Can you guess how?
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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, Besantnagar,
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 SIMILES ?UPAMA? ?Part 9
(Anbil Ramaswamy)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 6
(By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of
India) The first 5 Parts of the series on this subject appeared in Issues 25
to 29. In this Issue, we present Part 6 thereof.
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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)
------------------------------------------------------------------------
Sri Sadagopan Iyengar Swami is on a vacation pilgrimage to Badrinath. Hence,
his series on SWAMI DESIKA?S ?SRIMAD RAHASYA TRAYA SAARAM? ? will be resumed
after his return.
===============================================================
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?
===============================================================
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 4. {Sri Balaji is the grandson of Sri N.S. Anatha
Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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Poorvaachaarya-Vandanam
This section glorifies the three Achaaryas of asmadaacharyar, Srimath Gopala
Deshika Maha Deshikan. The three verses eulogize ?
Srimath Poundarikapuram Andavan, Sri Srinivasa Maha Deshikan ?
Swamy?s Samaashrayana Bharanyasa Achaarya.
Srimath Parakaala Matam Achaarya, Srimath Abhinava Ranganatha
Brahmatantra-Swatantra Parakaala Yatindra Maha Deshikan ?
Swamy?s Kaalakshepa Achaarya.
Srimath Vennatrankarai Andavan, Sri Srinivasa Maha Deshikan ?
Swamy?s Sanyaasaashrama Achaarya.
Sri Srinivasa Maha Deshikan
He who chose the five-fold way
Jnanam and Vairaagyam in him found their stay
At His bejeweled feet decided he to pray
At his holy feet our minds we intend to lay
Glory to the great sage Srinivasa Maha Deshika - 7
Prakrutham Swamy?s Samaashrayana Bharanyaasa Achaarya
Srimath Srinivasa Maha Deshikan is one of the most illustrious Achaaryas of
the lineage of Srimath Poundarikapuram Ashramam. Though he had abundant
wealth, he chose to walk on the five-fold way or the path of pancha kaala
prakriya as mentioned in the scriptures. He obtained the Vaishnavite
sacraments from Sri Varadaarya. He then proceeded to Vennar riverbank and
prostrated himself at the feet of Sri Veliyanallur Andavan Sri Narayana Maha
Deshikan and found his refuge at his feet of. The Acharya acceded to his
repeated entreaties and administered Prapatti Prayoga and admitted him into
the holy order of ascetics.
The Ashramam under Sri Srinivasa Maha Deshikan was a centre of religious
activities and philosophical discussions. The Acharya was an erudite scholar
in Vedaanta Shastras; he possessed an extraordinary power of mind by which
he could accurately recall any passage, shloka or Sutra with ease. Many
learned scholars came to study Adhyatma Shastras under his feet.
He shone with knowledge and austerity and had a sea of disciples at his
feet. Knowledge and vairaagyam literally found their sanctuary in him. The
?bejewelled feet? here refer to the holy feet of Sriranganatha who adorns
the anklet or the noopuram (kolusu ? the ornament of the feet). Srimath
Srinivasa Maha Deshikan chose to stay at the feet of Arangan and strode on
the path of knowledge and vairaagyam as a colossus. We lay our minds at the
holy feet of this great preceptor and pray we to him to accept our humble
respects. His taniyan is as follows ?
?I hail Srinivasa Muni who obtained the full grace of Sri Narayana Yogindra
Varadaarya, who always bowed at the feet of Lord Ranganatha.?
-----------------
Srimath Abhinava Ranganatha Parakaala Maha Deshikan
Strode he of the darshanam as a magnate
Knew he the depths of the vedantic estate
Works so many to glory he did re-instate
At his holy feet we do humbly prostrate
Glory to the great sage Abhinava Ranganatha Brahmatantra-Swatantra-Parakaala
Maha Deshika - 8
Prakrutham Swamy?s Kaalakshepa Achaarya
Srimath Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Maha Deshikan
was verily regarded the magnate of the darshanam of Ramanuja and Vedanta
Deshika. He adorned the Achaarya Peetam of the illustrious Sri
Brahmatantra-Swatantra Parakaala Matham established by Sri
Brahmatantra-Swatantra Parakaala Maha Deshikan under the direct command of
Swamy Deshikan.
His depth in terms of Vedanta was immense. One and all adored him for his
erudition and vairaagyam. His strength of detachment was phenomenal. He was
responsible for the all-round development of many institutions and
establishments of Sri Brahmatantra-Swatantra Parakaala Matham. He has
published many books of Poorvaachaaryas and has authored many of his own. He
was absolutely uncompromising when it came to anushtaanam and observances as
per shastram. We place our humble prostrations at the feet of this great
maharishi. His taniyan is as follows ?
?I seek refuge at the holy feet of Srimath Abhinava Ranganatha, who obtained
the sacraments of samashrayanam from Sri Krishna Brahmatantra-Swatantrar,
performed prapatti at the feet of Varada Lakshmana, who was like an ocean of
Vairagya and Acharam and obtained initiation into the fourth order of
Sanyasam from Srimath Vagisha Brahmatantra-Swatantrar. Beams he like the
confluence of Maaran, Yatiraja and Vedanta Deshika. He is resplendent
without any papams and is the sworn enemy of Kali doshams. He who stays at
the feet of Lakshmi Hayagriva and considers the aradhanam of His Paduka as
the parama purushartha (ultimate goal of attainment), Glory unto him!?
--------------------------------
Sri Srinivasa Maha Deshikan
At his master?s lotus feet was he a bee
Worldly riches never made him go on a spree
Of the Lion?s lore was he a master of high degree
With his holy feet, fill we our minds and hearts with glee
Glory to the great sage Srinivasa Maha Deshika - 9
Prakrutham Swamy?s Sanyaasaashrama Achaarya
Srimath Vennatrankarai Andavan hailed from the distinguished school of
Srimath Poundarikapuram Andavan. He received from him Grantha Kalakshepam,
Bhara Samarpanam, Prapatti Prayoga Upadesham, Presha-mantra Upadesham and
Sanyasa Prayogam. He was completely well versed in every aspect. His
Achaarya Bhakthi was immense. He conducted the thirunaksatrams of his
Poorvaachaaryas with befitting grandeur. Srimath Srinivasa Maha Deshikan in
his Poorvashramam was quite well known for his philanthropy. He has helped
pious Vaishnavas in times of dire need. Though he was very well off, he
chose to pursue the path of the fourth order of Sanyaasaashramam. He had
great mastery over the works of Swamy Deshikan, who is referred to here as
the ?Lion? (Kavitaarkikasimha). He would recite all by himself the Nigamana
Adhikara of Sri Rahasya Traya Sara of Sri Vedanta Deshika. His discourses on
such occasions were listened to with rapt attention. We pray at his feet to
grant us his holy thiruvadi to fill the cosmos of our hearts. His taniyan is
as follows ?
?I take refuge at the holy feet of Srinivasa Maha Deshikan who was like a
honey bee at the lotus feet of the yathi shreshtar, Sri Narayana Maha
Deshikan and performed his prapatti at the sacred feet of Poundarikapuram
Srinivasa Maha Deshikan after receiving his pancha samskaram rites from Sri
Varadaacharya Swami known for his Bhakthi-Jnana ?Vairagyam.?
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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 9-
(Translation by Anbil Ramaswamy)
------------------------------------------------------------------------
Qn.35: Kambar says that in Ayodhya, there were none benevolent, non heroic,
none truthful and none intelligent. Can you guess why?
ANSWER: (page 112 of the book)
Kambar himself gives the answer for this Question:
? VaNmai illai Ore varumai inmaiyaal
ThiNmai illai nEr seruNar inmaiyaal
UNmai illai poi urai ilaamaiyaal
ONmai illai pala kELvi mElalaal? (BalakhaaNdam- NaTTup padalam)
(i) Benevolence implies two entities. One who bestows and the other one who
receives. Only if there is one to receive another could bestow. ? Daanam
pritigriheetru vasam? Where can we find a recipient? Only in a country that
is stricken with poverty and languishing in penury, one would find a
benefactor and a beneficiary. Everyone in Ayodhya was self-sufficient and
none to feel jealous about another?s prosperity. Therefore, there was no
occasion for offering benevolence or receiving it.
(ii) In Ayodhya, there were no disputes, no fights over rights, and no
litigation even. Therefore, there was no occasion for anyone to prove one?s
superior might, prowess and valor. Only when people quarrel among
themselves, hate one another, there can be occasion for bragging about,
boasting, and show off of one?s bravery, heroism, arrogance and pride.
Everyone was contented and humble. How could one expect any hostility among
people who have won over their ego and self-righteousness? So, there was
none heroic in Ayodhya.
(iii) Truth and Falsehood are opposed to each other. Truth can shine only in
the face of falsehood. Only when some are truthful and others deceitful, it
would be possible to tell one apart from the other. When there was none
engaged in falsehood, how could one figure out truthfulness distinctively?
(iv) All the citizens of Ayodhya were equally learned in all that is to
learn. None could be deemed ignorant. In the absence of the unlettered,
illiterate and uneducated, there was no way to differentiate one as learned
one as against another without learning.
This is a clever way of the poet in eulogizing the glory of Ayodhya.
Qn. 36: Kambar says that in Ayodhya, all the citizens turned into
celestials.
Can you guess how?
ANSWER: (Page 616 0f the book)
When the citizens of Ayodhya ogled the rapturous beauty of Sri Rama, they
were so captivated that they forgot to wink and were staring at him
ceaselessly. Only the Celestials are known not to wink their eyes. Since the
citizens of Ayodhya also did not wink, the poet imagines that they had all
become celestials. Let us now see the Paasuram:
?Amaivara mEniyaan azhagu aasyadO
imaiyavar aayinar ingu uLaarumE? (
Baala KhaaNDam ? KaDimaNap PaDalam)
(To Continue)
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3. DESIKAMRUTHAM ? SWAMI DESIKA?S SIMILES ?UPAMA? ?Part 9
(Anbil Ramaswamy)
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60. ? buddhi poorvaka paapangaLukku anji avaiyum kazhiya vENDumenru prapatti
paNNaathaar ? paambODu oru kooraiyilE payinraarp pOle prakritiyODE kooDa
irukkira ivanukku?? (M)
MEANING:
?Like one who lives under the same roof with a poisonous serpent, it is
possible for the Prapanna to commit some ?Un-Prapanna like? lapses
knowingly because of the association with the Praakritic Sareera (physical
body), but who realizing this, would live in constant fear on this score?
61. ?vEliTTu paaya vENDumadu muLLiTTu paaindu kazhiyum engira kaNakkilE
kaaNan, khanjan enru mudalaaga Odugira inguthai upaklEsa mugathaalE sigai
arukkum viragugaLai munniTTu?? (M)
MEANING:
? Like punishing with the prick of a thorn where a stabbing with a spear
would seem to be called for, the Prapanna who has committed such an offense
would also receive punishmeny but a light one like blindness of eye,
lameness of a leg or some such thing and be relieved of their burden of sin?
62. ? migavum daNdikka vENDum aparaadathukku sEvyan aana Saarvobouman,
aDaiyaaLak kaarar anthH pura parijana koonar- kuraLar- kumaaarargaL
vishayathil aparaadangaLukku eeDaagavum sambandha aanrusamsyaadigaLaalE
preethi naDakka seithE avargal tappinathukku Kshami koLLugaikkaagavum
melaikkum sikshai aagaikkaagavum, mugam koDatE iruthal, sammaTTi iTTu
aDithal, thaLLuvithal, vaasalilE thagaivithal, siridu naaL sEvaiyai vilakki
viDuthal seyyumaap pOlE kaaka nyaayathaalE oru kaNN azhivaalE ivv
aasritharai rakshithu viDum? (M)
MEANING:
? Like an Emperor who is to be duly served, who in spite of his affection to
them, punishes his attendants (like those who carry umbrellas), the servants
of the harem (like the hunchbacks and the dwarfs and as also the princes),
in proportion to their mistakes, by whipping them, getting them driven out,
keeping them outside the gates and suspending them for a short time etc. -
the Lord, out of His overflowing love, compassion, kindness and forgiveness,
would relent His anger and protect the Prapanna after a light punishment in
this very life itself for their lapses, so that they may not repeat the
lapses as when Sri Rama let off the crow with a light punishment by making
him lose one eye. This was also an act of protection because the crow might
not indulge again in the repetition of such offense?
63. ? perungaayam vaitha marangaLukku stalaadi visEshangaLaalE vaaTTathukku
kaala thaarathamyam uLLa maatram?? (M)
MEANING:
?Like when asafoetida is applied to the root of a tree for making it wither,
the tree is sure to wither sooner or later, according to the nature of the
soil and other conditions (but, there is no doubt that it will wither). It
will do so perhaps after a while. So also, in the case of these Prapanna who
have committed sins deliberately, there will be difference only with regard
to the delay in the complete release from Samsaara?
64. ? avviDathilum avargaLUkku tiruvaDi naliya pOgiraar engira bhayam
viLainthu nalivukku vilakku uNDaana paDiyaalE vaaLaale Ongi viDumaap pOlE
daNDa lEsamum Kshamiyum siddham? (M)
MEANING:
? Like when the raising of the sword to strike a person is enough to
frighten and discipline him, a slight punishment (fear) followed by
forgiveness would be enough to forgive their sins in the case of some
Prapannas?
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(To Continue)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 6
(By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of
India) The first 5 Parts of the series on this subject appeared in Issues 25
to 29. In this Issue, we present Part 6 thereof.
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PRASNAM 14:
YAKSHA:
? KAS CHA DHARMA: SATAAMIVA??
? WHAT IS THE RIGHTEOUSNESS OF KSHATRIYAS??
YUDISHTIRA:
?YAJNA: YESHAAM SATAAMIVA?
? THE RIGHTEOUSNESS ENJOYED BY KSHATRIYAS IS BY THE VIRTUE OF THEIR
PERFORMING SACRIFICES?
NOTES:
A kshatriya may be a Vedic Scholar. Yet, it is not for him to officiate as a
conductor of a sacrifice that is to say, to become a priest in a sacrifice.
That job is ordained for Brahmanas, even as the performance of sacrifices is
ordained for Kshatriyas.
?yajEtE na tu yaajayaEth?. They should themselves perform sacrifices but do
not officiate in a sacrifice being done by others (MB Saanti Parva Ch.60.13)
Incidentally, a sacrifice has considerable social significance. Sages well
versed in all four Vedas assemble and chant the appropriate Vedic mantras.
They ensure that the pauses are in the right place and the intonations are,
as they should be. The King honors them with gifts of cattle and other
wealth. A great many people are fed everyday for the duration of the
sacrifice. After the Vedic rites prescribed for the day are over, learned
men narrate stories from the Puraanaas and Itihaasas (epics) or the gist of
interesting anecdotes or debates on subtle aspects of the various canons of
morality. Much good is caused as a result of these activities..
What happens when a sacrifice is completed successfully?
?IshTaan bhOgaan hi vO dEvaa: daasyantE yajna bhaavitaa:? (BG Ch.3.12)
Devas feel glorified by the sacrifices and in turn fulfill all the wishes of
the people.
PRASNAM 15:
YAKSHA:
? KAS CHA YESHAAM MAANUSHO BHAAVA:??
? WHICH IS THAT QUALITY, COMMONLY SEEN IN ALL MEN, THAT IS ALSO SEEN IN
KSHATRIYAS??
YUDISHTIRA:
? BHAYAM VAI YESHAAM MAANUSHO BHAVATI?
? THE KSHATRIYAS ALOS KNOW FEAR. THIS IS THE TRAIT WHICH THEY SHARE WITH
EVERYONE ELSE?
NOTES:
Death represents the totally unknown. It inspires fear. The terrible demon
Ravana too, feared. He feared death. He undertook a penance, which was
prolonged, faultless and terrible in some respects. At the end of each
thousand years, he chopped off one of his heads! Brahma finally appeared
before him (when he was about chop off his tenth head) and offered boons of
his choice. Ravana asked for a boon after a philosophical preamble. Asking
for deathlessness, he said-
?Bhagavan!Ninaam nityam na anyatra maraNaath bhayam /
naasti mrityu: sama: satru: amaratvam aham vruNE //
?My Lord! The fear that permanently haunts every living being every day is
that death is stalking it and no one can tell when it will strike. There is
no greater enemy than death. Therefore, I ask for immortality?.
Brahma could not offer him total immortality. Instead, he made him immune
against many varieties of beings. Thus, Ravana too was apprehensive over
death.
Sri Rama gave a long lecture to his brother Bharata about the duties of a
king, when the latter met him at ChitrakooTa. The lecture contained gems of
philosophical thought, quintessential political wisdom and many sound ground
level rules.
Among the things, he had this to say ?
?yathaa phalaanaam pakvaanaam na anyatra patanaath bhayam /
yEvam narasya jaatasya na nayatra maraNaath bhayam //
(Srimad Valmiki Ramayanam II.105.17)
Even as the ripened fruit hanging on to the stem of a tree knows no other
fear except that one day, it may fall down, every human being, has no other
fear except that he shall die one day"
PRSANAM 16:
YAKSHA:
? KIM YESHAAM ASTAAM IVA??
? WHICH TRAIT IN THE KSHATRIYA MAKES THEM SIMILAR TO THE UNENDOWED AND THE
UNEVOLVED??
YUDISHTIRA:
? PARITYAAGA: ASATAAM IVA?
? ABANDONMENT OF THEIR PRIMARY DUTY RENDERS KSHATRIYAS SIMILAR TO THE
UNENDOWED AND THE UNEVOLVED?
NOTES:
It is likely that this question made Yudishtira a bit thoughtful.
?Kshatriya, Who? Is the Yaksha referring to Kshatriya, the warrior or to
Kshatriya, the King?? Well nigh, Yudishtira may have asked these further
questions himself. His reply, laconic and brief like the question, holds
true in either case.
This may be explained as follows:
The primary duty of a Kshatriya warrior is to remain in a state of ever
readiness to protect and rescue people from oppression. If four people
making their passage through a jungle are attacked by robbers, it is the
automatic duty of the Kshatriya in the group to repel the attack and save
the others, if necessary, in total disregard of his own life.
?astra baahu bhalam nityam kshatriyEshu prathishTitham? (MB Saanti Parva
Ch.75.14)
A Kshatriya should ever be an able bodied fighter and ready with all the
weapons at his command.
Of course, it is the duty of every human being to offer protection to anyone
who seeks it.
?abhayasya yO daataa tasya sumahat bhalam? (MB Saanti Parva Ch.74.25)
He who offers refuge enjoys auspicious and very great benefits. This holds
true to a greater extent, in the case of a Kshatriya. Accordingly, if any of
the group crossing the jungle requested for protection either before or
during the attack by the robbers, then, it goes without saying that it is
the Kshatriya?s duty to see that they are protected. Thus, for a Kshatriya
warrior, abandonment of his duty in either event, would have been such a
grave dereliction of duty that he would have to be counted among the
ordinary.
In the case of Kshatriya king, the primary duty is to look after the welfare
of his subjects. In fact, all his duties may be said to be complete, once he
fully discharges that duty.
?parinishTita kaarya syaath nrupathi: paripaalanaath?
In completing the single task of constant care for the welfare of his
subjects, the king literally completes all his duties.
If an ordinary Kshatriya cannot afford to neglect the duty of protecting one
who has actually sought after protection, a King, who is in fact, the
noblest among the Kshatriyas can hardly afford to disregard that duty
without peril to his fame and good name.
Sri Rama, who was born as a Kshatriya had this as his most sacred vow.
?sakrudEva praopannaaya thava asmi iti yaachatE /
abhayam sarva bhothEbhyO dadaami etad vratam mama // (VR.VI.18.33)
To that person, who approaches me and says just once ?I am totally yours;
please protect me?, I offer instantaneously complete protection against all
beings and for all time to come. This is my most sacred vow?
Therefore, for a Kshatriya king whether it is the abandonment of the
paramount duty of caring for his subjects or the duty to protect one who has
sought refuge in him, it is grave dereliction of duty in either event. He
crashes down from a noble pedestal.
Thus, whether it is for a Kshatriya warrior or a Kshatriya monarch, the
abandonment of whatever is regarded as the primary duty of either render
them ordinary ones, like men of nickel.
(To Continue)
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