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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//
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SRI RANGA SRI VOL.03 / ISSUE # 41 dated 11th September 2002
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EDITORIAL:
Dear Bhagavatas:
This day last year, the whole world stood shell shocked at one of the greatest tragedies inflicted by a horde of misguided people huddled into an ?axis of evil? and brainwashed into committing the most heinous crime against humanity. This is not a blow to the U.S.A. alone, but to all peace loving citizens of the whole world. Our hearts go out with sympathy to all those who lost lives, limbs and properties of themselves and those near and dear to them. Our hearts hail the bravery of those who risked their all to save those caught up in the fiasco and salvaged whatever they could from the devastation wrought on innocent lives.


We have known from our scriptures about demons and devils like Hiranya aaksha, HiraNya kasipu, RavaNa, Kamsa and others who derived sadistic pleasure in terrorizing the people of their times and how ultimately they met with their own doom.

If these are taken as mythological, history is also replete with such diabolic personages. Even some 700 years ago, marauders under Malik Kaffur, invaded our own ?Bhooloka Vaikuntam? and looted precious treasures. Swami Desika struggled to take the ?Srutaprakaasika? and the two sons of Sudarsana Soori to a safe haven at Satyakaalam while Soori himself lost his life defending the moolavar.

It is at Sathyakaalam that he composed his famous ?Abheeti Sthavam? and the Lord responded by the retreat of the assailants and restoration of peace in Srirangam. Swami Desika specifically refers to -?Turushka Yavanaadibhi: JrumbamaaNam bhayam? and ends the Sthavam with the advice ?Bhayam Thyajata? (Give up fear)

This holds good to this day. You will remember that His Holiness Srimad Andavan of Poundarikapuram Swami Ashramam, Srirangam, directed us to recite daily this ?Abheethi Sthavam?.

Let us continue to chant the ?Abheeti Sthavam? as many times as possible with concentration and dedication so that the world will be free from fear forever and let peace and prosperity reign again.
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We place in your hands the 41st issue of Volume 3 of ?Sri Ranga Sri?. Hope you perused the Special Sri Jayanthi Issues (Issues 38, 39 and 40. We would like to have your valuable feedback and constructive comments.


Because we do not wish to convert your journal into a discussion forum, we request you kindly to send your comments etc. in private mail to Ramanbil@xxxx and
NOT to Srirangasri@xxxxxxxxxxxxxxxx
Thank you for your understanding and co-operation.


So far, 82 issues have been released
- 27 Issues of Vol.1
- 15 Issues of Vol. 2 &
- 40 Issues of Vol. 3
These 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
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol1-index.html for Volume 1 (Issues 1 to 27)
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol2-index.html for Volume 2 (Issues 1 to 15):
http://groups.yahoo.com/group/SriRangaSri/files/SrirangaSri%20Index/srs-vol3-index.html for Volume 3 (Issues 1 to current)
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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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)
Part 14: Prakrutam Achaarya (Verses # 13 and 14)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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2. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 17
(Translation by Anbil Ramaswamy)
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We have so far presented in the form of catechism, 59 questions raised and answered by H.H. In this Issue, we present Question 60 on why and how Ahalya, is deemed a ?Pativrata?, while her life story does not seem to point to her qualification in this regard.
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Question 60: Why and how Ahalya, is deemed a ?Pativrata?, while her life story does not seem to point to her qualification in this regard?
Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily VasishTa by all other Prakritam YathisrEshTas today, explains the reasons why.
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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 2ndcross, 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 I ? SWAMI DESIKA?S SIMILES ?UPAMA?
Part 17 (90 and 91)
(Anbil Ramaswamy)
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 13
(Prasnam 40 to 43)
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India)
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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)
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5. DESIKAMRUTHAM II
SRIMAD RAHASYA TRAYA SAARAM ?
THE PEERLESS PRECEPTOR- PART 14
By Sri Sadagopan Iyengar Swami from Coimbatore
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1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM (PRAKRITAM PONTIFF OF THE ASHRAMAM)
Part 14: Prakrutam Achaarya (Verses # 13 and 14)
By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam}
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Dinacharya / Vairaagyam (Daily routine / Detachment)


Wakes he up when the Sun is yet to rise on the rim
With His thought, fills his mind and heart to the brim
Observes he the duties that are ordained by Him
Beseech we the holy feet of Gopala Deshika, the one with an unmatched fortitude ? 13


Old age has not made him compromise with his anushtaanam even to the slightest extent. Swamy begins his day in Brahma muhurtham. After snana and prathassandhya with a concentrated mind Swamy performs japams of many sacred manthras like Ashtakshari, Dvaya, Charama shloka, Nrusimha anushtup, Sudarshana mahamantra, Hayagriva anushtup, Hayagriva ekaakshari, Garuda, Ramataraka and Dhanvantri maha mantra.

Swamy then performs maanasika aaraadhanam and fills his heart with His thoughts to the brim. He then steps into the sannidhi and begins Saligrama Aradhanam amidst Veda and Ramayana parayana. Swamy makes it a point to ensure that Veda and Srimath Ramayana parayanams are conducted at the ashramam everyday during the time of Thiruvaradhanam. His sacristy (vessels used for thiruvaradhanam) are all of wood. Disciples staying locally cherish the participation in the abhigamana, shaththu-murai and teertha goshti. Apart from this special Achchidra and Kaataka parayanams are conducted every Ekadashi and Dwadashi respectively.

Soon after shaatrumurai, Swamy leaves the sannidhi and joins his disciples waiting for the kalakshepam to begin. After the kaalakshepam goshti, Swamy leaves for his maadhyahnika anushtanam. He finishes his anushtanam and accepts bhikshai with all its associated scriptural regulations. After having taken a light rest, Swamy is again engaged in writing on sampradaya and furthering the teachings of yore.

At the right time Swamy leaves for his saayam sandhya anushtanam. Swamy?s disciples decorate the sannidhi with glowing lamps and perform their evening anushtanams amidst the divine ambience. After performing his anushtanam Swamy spends more time with his shishyas and seats himself in front of the sannidhi. He is joined by a group of shishyas and together they recite Sri Vishnu Sahasranamam, and Lakshmi stotrams including Lakshmi ashtottaram and Poorvaachaarya stotrams. This is one of those times when one experiences a spiritual transcendence.

After this Swamy accepts his evening phalaahaaram and then retires to his chamber to continue writing again. He shuns all hyperboles, luxuries and even creature comforts. Even during inclement weather, Swamy still prefers to sleep on a wooden bench, in spite of his age and physical health. He keeps remembering the glories of the Lord and proceeds to enjoy the yoga-nidra in his sleep.

Once again Swamy wakes up at Brahma muhurtham and starts his Dinacharya, which is fully shuddhastvamaya. A fresh and blissful day again in Bhagavath-Bhaagavatha kainkaryam.

He maintains strictest conformance to shastra and ordained duties. Swamy?s firm resolve, fortitude and his vairaagyam are upheld in this verse.
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2. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM? ? Part 17
(Translation by Anbil Ramaswamy)
------------------------------------------------------------------------Question 60: Why and how Ahalya, is deemed a ?Pativrata?, while her life story does not seem to point to her qualification in this regard?
Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily VasishTa by all other Prakritam YathisrEshTas today, explains the reasons why.
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There is a famous Sloka that cites Ahalya as on of the five ?Pativratas?, the others being Draupadi, Taara, Sita and MaNDOdari as the ones to be remembered to get rid of the worst sins. The story goes that Ahalya was tarnished by Indra and therefore, she was cursed by her husband, Goutama to become a stone. In this background, how is it possible to count her as a ?Pativrata? (Chaste one totally dedicated to the husband)?


To answer this, H.H. takes us to have a look at another earlier scene:

Narada once went to the court of Indra. The dance by the divine damsel Oorvasi just got over when Narada entered.

Indra: ? Oh! Great Sire! You do not know what you had missed! Just now the dance of the incomparable beauty, Oorvasi just concluded?

Narada: As I was coming to you, I happened to see KamadEnu, the divine cow. I did PradakshiNam of the cow, as all Devas are said to reside in her body and thus got delayed?

Indra: ?Funny! We see the cow daily. What is the big deal about it? You cannot appreciate a good dance. That is why, you were stuck with going round a mere cow?

Narada: ? Indra! You do not know the greatness of cow. When the time comes, I will make you understand this?. So saying, the Sage left the court.

With this in mind, Narada got his sister, Ahalya married to Sage Goutama making him do PradakshiNam of a cow as ?Kanya Sulkam? (the offering a bridegroom is required to offer in return for receiving a virgin as wife)

In UttarakhaaNDam, 30th Sargam, Sage Agastya is seen to tell Rama about Ahalya.
?Roopa guNaana: ahalyaa sthree vinirmitaa? meaning that Ahalya was created without any blemish - not only in appearance (Soundaryam) but also in character (AtmaguNa) and that for this reason, she was named Ahalya (hal = blemish; ?a? = the absence of this). It is impossible to imagine that Ahalya who got the anugraham of Brahma, the Pitaamaha of this world could ever be guilty of being unfaithful to her husband.


When Indra entered Goutama?s ashramam with an evil intention, what did he see? He saw in her a burning, scorching flame that would not let him near her. ?Deeptaam agni sikhaam iva? says Valmiki. If she had desire to reciprocate Indra?s advances, she would have appeared as the cool rays of the moon and not as the scorching heat of the Sun. That Ahalya was pure and blemishless is gleaned from another incident.

Sadaananda was the son of Goutama and Ahalya. He was himself a great sage and was the priest in the court of King Janaka. When Sage Viswamitra arrived at the court of Janaka, Sadaananda enquired of him about his parents. He asked:

?Guru Naa mama sangathaa mama maathaa??
?Iha aagattEna RaamENa prayatEna abhivaadita?? (VR Bala ?51)
- ?Did my mother join my father after her encounter with Rama (when she was relieved of the curse)?
- Did Rama find both my parents guilty?
- Did he avoid paying his respects to them for this reason? Or
- Did he realize my mother to be guiltless and so, offered his obeisance??


Sage Viswamitra replied:

?Sangataa muninaa patnee bhaargavENEva rENukaa? (VR Bala ? 51)
? Just like Parasurama?s mother RENuka joined her husband, Sage Jamadagni,
Your mother also joined your father?

This allusion to RENuka while talking about Ahalya is significant.
Let us see what RENuka did.

RENuka used to go to the river daily for her bath. After taking bath, she used to make a lump of wet clay and make a pot out of that, fill with water and bring it home for Sage Jamadagni?s use in his Tiruvaradanam. Normally, it is the dried clay pot that can be used for holding water. But, here was RENuka doing the impossible of making a pot out of wet clay and take water in it! Such was her ?Paati vratyam? (fidelity towards her husband)!

One day, as she was taking bath, a shadow fell on her. Looking up, she saw a Gandarava couple moving along happily in each other?s company in the sky. She thought for a moment why she could not be as happy with her own husband, like the Gandarva couple. She even felt a tinge of regret that the bearded sage had no time for this luxury being always engaged in his ?PraaNaa yaamam? (breath control exercise) and other chores.

This very thought proved to be her disaster! However much she tried to make a pot with the usual wet clay, she could not shape it up. She returned home totally dejected and empty handed. The husband asked her the reason for the delay. She could not answer. Again, the Sage sent her to fetch water. But, again, due perhaps to a disturbed mind, she could not make the pot again. Also, since the old pots used to be trashed after use, there was none at home that could be substituted.

Jamadagni took this as a stain on her ?Paativratyam?, called Parasurama and asked him to behead her. Parasurama obeyed as a dutiful son. Pleased with this, the Sage asked him what boon he wanted. Parasurama loved his mother equally. So, he wanted firstly that his mother should come alive and secondly that she should not be conscious of his beheading her. RENuka came alive and joined her husband as ever before and lived happily ever after!

What has this allusion to do with Ahalya?

Like RENuka, Ahalya also had a connection to ?shadow?.

When Indra, who wanted to marry Ahalya learned that she got married to Goutama (who paid ?kanyaa Sulkam? in the form of a cow, he was incensed and vowed to teach Goutama a lesson. Goutama also knew this. So, he told Ahalya that he intended to do ?AswamEda Yagam? 100 times. One who does this will become Indra. But, Goutama was a Brahmin and only Kshatriyas could perform this Yaga! Goutama knew a way out. Vedas themselves declare that even if one were to chant the ?AswamEda PrakaraNam?, one would reap the same benefit as one who actually performs the Yaga. Accordingly, he started the recitation and had completed 99 times. If only he could complete 100 times, he would become ?Satha-magha? (One who has performed the Yaga 100 times) and would automatically displace the present Indra!

Indra could not tolerate a challenge to his position. He decided to foil the effort of the Sage. As usual in such circumstances, he called the divine damsels like Oorvasi, TilOttamai and asked them to go and entice the Sage. But, they declined saying that Ahalya was far more beautiful than all of them and that the Sage would not be distracted by their presence. This added fuel to the fire. He decided to himself go and spoil Ahalya?s chastity, in which case Goutama would be upset and would not be able to complete the 100th Yaga. He expected to achieve his twin objectives of spoiling Ahalya and discrediting Goutama.

So, you think Indra came, he saw and he conquered. (Veni, vidi, visi) Right?
Wrong. How?

Ahalya was so happy on seeing Indra but for a different reason. It is because that the time had come for Indra to get punished for entertaining evil designs against her. When he entered, she hid herself behind a wall and sent her ?shadow? to meet with him. Blinded by lust, stupid Indra could not make out the difference between the real Ahalya and her shadow and was mighty happy. As he was getting out, Goutama accosted him. Coming to know of the purpose of his visit, Goutama cursed Indra.

For having allowed her shadow to confront Indra, albeit, as a ploy, Goutama found this unacceptable behavior and cursed her to become a stone. But, when she pleaded her innocence and begged pardon, he relented and mitigated the curse saying that she would regain her form when Lord Rama?s foot touched her. And, the rest is history!

Sage Viswamitra continued to answer the second part of Sadananada?s question.

?Saapasya antham upaagamath? (Ahalya got relieved of her curse).
Then, what happened?

?Raaghavou tu tadaa tasyaa: paadou jagruhatu: mudaa?
Rama was greatly delighted to see the Tapsvee Goutama and Tapswinee Ahalya together. And, he fell at the feet of Ahalya.


We have to examine whether Rama will fall at her feet, if he considered her as tarnished?

For this, we have to reinterpret the words
?mathim chakaara durmEdaa: dEva raaja kudoohalaath?
which would mean that ?Ahalya became disoriented on seeing the Lord of Devas and happily yielded to his advances?.
This is not correct.


- ?Devaraaja kudoohalaath? should be taken as ?DevaraajE saapa kudoohalaath? meaning ? that she was happy at the prospect of Devaraaja getting punished by a curse from Goutama?.
- ?Mathim chakaara? does not mean, ? She decided to yield?. It should be taken to mean, ?matyaa chakaara? (?She exercised her presence of mind?) and not that ?she liked?. It only means that even though she herself had the power to curse Indra, she thought that it would be proper for her husband to do so and that is why she sent her shadow as her duplicate.
- Again, the word ?durmEda? does not mean, ? she had perverted intelligence?. It only means that her ?Meda? = intelligence was ?Dur? = of a rare quality?


If Goutama had considered her to have lost her chastity, he would have cursed her differently by reducing her to cinders. ?Bhasmee Bhava?-

When Sadananada was enquiring about his mother, he uses the word ?Yasawinee? (One famous for her character) on two occasions. If she were soiled, would he call her by these honorifics?

Therefore, it is clear that Ahalya was without any harm to her chastity and was indeed renowned (yasaswini) for her character, conduct and demeanor.

Then, why did she have to suffer?
Sadaananda himself gives the answer:
?It was due to the Sankalpam of the Lord?
?DeivEna duranushTitam?.

Who can question or alter the Leela of the Lord?
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3. DESIKAMRUTHAM I?
SWAMI DESIKA?S SIMILES ?UPAMA? ?
Part 17 (90 and 91)
(Anbil Ramaswamy)
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(90) ?Patnikku Nitya-pati paaraarthyath aalE yaaga tantrathir pOlE pathi pradaanam aaga SaastrangaLil upadEsangaLukkum, yEkan yajamaanan ennumaap pOlE yEka vyapadEsathukkum kurai illai.?
Meaning:
? Like the wife is always dependent on her husband and jointly engages herself in the performance of sacrifices (Yagnas), only the Yajamaana is mentioned, because the wife who participates in the performances is implicit, as it were, in the word ?yajamaana?, even when the singular number is employed. So also, in teaching of the Sastras, the mention of a single person does NOT mean the absence of the wife, who is inseparable from her spouse?


(91) ?DhriDa poorva srutO moorkhO dharmaaNaam avisaarada: /
Vriddhaan a-pruchchan sandEhaan andha: svabhram IVA archati //
Meaning:
? Like a blind man falling into a ditch, the fool who clings firmly to what he has learned on his own, the one who is ignorant of Dharma, the one who does not have his doubts cleared by those grown old in wisdom will also come to grief?
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4. ?FROM MAHABHARATA ? ?YAKSHA PRASNAM? ?Part 13
(Prasnam 40 to 43 )
(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India)
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PRASNAM 40:
YAKSHA:
? KIMSVIT DHARMAM SANAATHANAM??
? WHICH IS THAT DHARMA ? RIGHTEOUSNESS WHICH HAS BEEN IN EXISTENCE FROM TIME IMMEMORIAL??
YUDISHTIRA:
?SANAATANO ASRUTO: DHARMA:?
?THAT CODE OF RIGHTEOUSNESS WHICH UNFAILINGLY ENSURES TOTAL LIBERATIION FROM ALL BONDAGES IS THE ONE WHICH TRANSCENDING TIME, HAS BEEN IN EXISTENCE SINCE TIME IMMEMORIAL?


NOTES:
Observing Dharma, which means observing Righteousness and also being righteous, confers many benefits. Dharma confers lasting happiness. Dharma confers enlightenment and the undimmed capacity to know what is real and what is not real.


Why Yudishtira placed stress on MOksha or liberation?

Liberation from the cycle of birth and death can alone ensure lasting happiness. For, in this world there is ceaseless action. All actions arise due to attachments. All actions produce consequences, which are truly bondages. True liberation is a total release from such bondages, from bondage-producing actions, which in turn spring from attachments.
Therefore, salvation lies in the practice of that Dharma which can lead to control of the mind and the senses. This will in turn lead to a realization of the true nature of God, matter and soul. If, thereafter, one remains firm and well rooted in that realization, one becomes merged with the Supreme spirit. That, indeed, is liberation.


PRASNAM 41:
YAKSHA:
?KIMSVIT SARVAM IDAM JAGAT??
?WHAT IS THIS UNIVERSE ENVELOPED AND PERMEATED WITH??
YUDISHTIRA:
?VAAYU: SARVAM IDAM JAGAT?
?AIR ENVELOPES AND ALSO PERMEATES THIS UNIVERSE

NOTES:
By studying the following verses from the Saanthi Parva of Sri Mahaabhaarata, it becomes possible to understand the concept behind the answer given by Yudishtira:


Puraa stimita ni: sabda maakaasam achalOpamam /
nashTa chandraarka pavanam prasuptam iva sambabhou //

In the beginning of time, before anything was created or happened, there was only infinite space motionless and immovable. There was no Sun or moon or stars or wind.

Tata: salilam utpannam tamaseevaaparam tama: /
Tasmaath cha salilOtpeDaath udathishTa: maaruta: //

Then originated water as if something darker is emerging out of darkness. Then, from the presence of water sprang the wind.

Yadaa bhaajana achhchindram ni: sabdam iva lakshyatE /
Thath cha ambasaa pooryamaaNam sasabdam kurutE anila: //
Tathaa salila samruddhE nabhasOntE nirantarE /
Bithvaa arNava talam vaayu: samutpatathi ghOshavaan //

An empty vessel, which has no hole, has no sound. So, it appears. When the vessel is filled with water, air makes its appearance and also makes a great deal of noise. Likewise, when the infinite space was filled with water, the wind arose accompanied by a great noise.

Sa yEsha charatE vaayu: arNavOtpeeDa sambava: /
Aakaasa sthaanam aasaadhya prasaantim na adigachchati //

Generated by the pressure of the ocean of water, the wind is moving out in space and the motion is never stopped.
(MB Santi Parva Ch. 176.9.13)


PRASNAM 42:
YAKSHA:
?KIMSVIT EKO VICHARATE??
?WHO MOVES OUT IN SOLITARY SPLENDOR??
YUDISHTIRA:
?SOORYA: EKO VICHARATI?
??SUN MOVES ABOUT IN SOLITARY SPLENDOR?

NOTES:
Yudishtira is referring to the self. The self is unborn, ever effulgent, untainted, lights up everything it touches. It is also ever alone because there is nothing above it or alongside it or below it. The self is not different from Brahman. The glory of Brahman is best explained in Srimad Bhagavad Gita Ch 11 verse 12:


Diti soorya sahasrasya bhavEd yuga paduththitaa /
Yadi Bhaa: sadrusee saa syaad Bhaasa tasya mahaatmana: //

The splendor of that supreme being (ekastham jagat kritsnam ?(The single one encompassing the universe as a whole) is like that of the splendor of a thousand Suns all blazing forth in all glory at the same time.

The self is single, indivisible but permeates every being even as fire is one but shines forth or burns forth in many forms. This concept is mentioned in KaTOpanishad ?ekas tathaa sarva bhoota antaraatmaa?

agniryaathaikO bhuvanam pravishTO roopam roopam prati roopO babhoova /
ekas tathaa sarva bhoota antaraatmaa roopam roopam prati roopO bahis cha //(KaTopanishad Ch. 5 verse 9)


The fire is one; it takes the form of many things like a lamp, forest fire or the fire in the hearth. Even so, the Supreme, the eternal - the self, the Brahman is one, but resides in all beings.

PRASNAM 43:
YAKSHA:
?JAATAH KO JAAYATE PUNAH??
?HAVING BEEN BORN, WHO IS REBORN??
YUDISHTIRA:
?CHANDRAMAA JAAYATE PUNAH?
?HAVING BEEN BORN, IT IS THE MOON WHICH IS REBORN CONSTANTLY?

NOTES:

In referring to the Sun in reply to Qn.42, Yudishtira is seen to be referring to the ?Self?which is eternal and all by itself. The ?moon? in the reply to the present question, is surely, a reference to the ?body? or the subtle form that is the ?mind?. When the mind is gross, it skims through at a superficial level absorbing, discarding and then reabsorbing in an endless chain. Since the moon constantly waxes and wanes, Yudishtira easily refers to the moon meaning only the mind. Yudishtira perserves in answering an allegorical question with an allegoric answer matching his wit with that of Yaksha.

As is well known in astrology, moon is regarded as the signification of the mind.
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5. DESIKAMRUTHAM II -
SRIMAD RAHASYA TRAYA SAARAM ?
THE PEERLESS PRECEPTOR- PART 14
By Sri Sadagopan Iyengar Swami from Coimbatore
The Peerless Preceptor-14
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"The Guruparampara Saram" is indeed a fitting prelude to Srimad
Rahasyatraya Saram, for it lays down the essence of what one has to do to attain mokhshA-, which is to seek out and obtain refuge in an Acharya. In a sense, one might say that the rest of " Srimad Rahasyatraya Saram" is but an elaboration of "Sri Guruparampara Saram", for the presence or absence of Guru Bhakti determines whether a person attains liberation and becomes eligible for eternal service to the Lord, or remains interminably bound by mortal shackles ("Pirandum setthum nindru idarum pEdamai"), as Sri Nammazhwar calls it).


Having sought refuge in an Acharya and been shown the way to emancipation, what is the duty of the disciple? He should not only remember the Guru with undying gratitude, but also publicize the Acharya's greatness at every possible opportunity
(? Potri ugappadum, pundiyil koLvadum, Pongu pugazh sAtri vaLarppadum").
This not only helps the disciple in keeping alive his grateful memories, but also encourages uninitiated others to approach the Acharya and benefit therefrom.


A beautiful sloka from the Sesha SamhitA impresses Swami Desikan so much, that he not only quotes it in his magnum opus, but also providesconsiderable elaboration for the same.

"Gurum prakAsayEt dheemAn, Mantram yatnEna gOpayEt
aprakAsa prakAsAbhyAm ksheeyatE sampat AyushI"

Whether a person remembers and sings the praises of his Acharya depends upon the depth of his Guru bhakti. When our love or respect for someone is intense, we cannot refrain from speaking about that someone to anybody who might listen. We thus find parents speaking with pride of the exploits of their infants, lovers talking about each other to their respective friends, politicians paying constant tribute to their mentors, cinema buffs talking non-stop about their favorite matinee idol, and so on. Though not on the same plane, intense Acharya bhakti also prompts a person to constantly remember, venerate and adore his Guru. The first quarter of the aforesaid sloka lays down that the wise person publicizes his Guru's greatness. It follows there fore that those who do not do so are unwise. This is indeed true, for the Acharya's assistance in the pilgrim's progress is so immense that anyone who doesn't remember or publicly acknowledge his Acharya's
greatness is definitely unworthy of his salt.


Are there precedents for such public acknowledgement and profuse praise of an Acharya by the beneficiary disciple? There are instances galore of this. All the Acharyas of our Guruparampara have had intense devotion and love for their preceptors, which have found expression in several slokas and whole stotras.

We thus find
- Sri Madurakavigal singing the praise of Sri Nammazhwar, to the specific exclusion of even the Lord ("ThEvu matru ariyEn"),


- Sri Alavandar acknowledging Sri Nathamuni's greatness in the Stotra Ratna and other works,
("namO achintya adbhuta aklishta gnAna vairAgya rAsayE/
NathAya munayE agAdha bhagavat bhakti sindhavE //")


- Sri Ramanuja showering liberal praise on Sri Alavandar-
("YamunArya sudhAmbhOdhim avagAhya yatAmati
AdhAya bhakti yOgAkhyam ratnam sandarsayAmi aham") and other Acharyas too-


- Swami Desikan devoting an entire stotra of 70 slokas ("Sri Yatiraja Saptati") to the praise of Sri Ramanuja, in which other Acharyas too come in for due adulation.

These are but a few instances of "Guru PrakAsanam" or public adoration of the Guru. Such intense devotion for the Acharya also enables better comprehension in the sishyA- the dedicated disciple is on a perfect wavelength with the Acharya, so as to be able to read his Acharya's thoughts, without even a specific expression thereof.

We often find that some sishyAs are able to grasp the Acharya's upadesa much better than others: Swami Desikan, quoting the Kata Shruti and the JAbAla shruti, attributes this uneven comprehension in peer disciples to the level of devotion each has towards the Acharya- the deeper the devotion, the better the comprehension, and vice versa.

- Sri Sanjaya, with his intense bhakti towards his Acharya Sri Vyasa, was able to watch and listen to the proceedings of the KurukshEtra war -"live", so to say- sitting in the comfort of DritharAshtrA's palace

- UpakOsala, disciple of SatyakAma JabAla, was able to absorb the Brahma VidyA, even without his Acharya's upadEsa.

For those without such deep devotion to the Acharya, spiritual knowledge is difficult to attain and sustain. Thus, spiritual accomplishments are directly proportionate to the intensity of one's Acharya bhakti.
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(To Continue)
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