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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 # 42 dated 1st October 2002
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SPECIAL ISSUE ON SRI MAHA SUDARSANA HOMAM PERFORMED ON
29th SEPTEMBER 2002 AT CLEVELAND, OHIO.
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EDITORIAL:
Dear Bhagavatas:
We are glad to place before you this Special issue on Sri Mahaa Sudarsana Homam performed on 29th September 2002 at Cleveland, Ohio (as the 42nd issue of volume 3)


It was a busy time last fortnight as the undersigned was engaged in the preparation for the Homam? So, no issues could be released after Issue
# 41 d/ 09/11/02.


Due to space constraints, our regular features like ?Sri Gopala Desika Maha Desika Vimsati?, ?Sri Ramapiranai KarpOm?, ?Swami Desika?s Upama? and ?Yaksha Prasnam? could not be included in this Issue. These will be resumed in the next issue.

We have, however, featured the final posting of the series ?The Peerless Preceptor? and commenced a new series on ?Debt and Deliverance? both by Sri Sadagopan Iyengar Swami, Coimbatore.
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IN THIS ISSUE:
1. ?Sri Mahaa Sudarsana Homam? ? A Write up on the Homam performed on 29th September 2002 at Cleveland, Ohio.
2. DESIKAMRUTHAM ? ?SRIMAD RAHASYA TRAYA SARAM?
?The Peerless Preceptor? Part 15
by Sri Sadagopan Iyengar Swami, Coimbatore.
3. ?DEBT AND DELIVERANCE? PART 1
by Sri Sadagopan Iyengar Swami, Coimbatore.
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So far, 83 issues have been released
- 27 Issues of Vol.1
- 15 Issues of Vol. 2 &
- 41 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These issues have been archived for public view at -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?
=======================================================
SRI MAHAA SUDARSANA HOMAM? ?
A Write up on the Homam performed on 29th September 2002 at Cleveland, Ohio.
(Anbil Ramaswamy)
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AN INTRODUCTION
With the blessings of asmath Acharyan, His Holiness Srimad Paravakkottai Andavan of Poundarikapuram Swami Ashramam, Sri Rangam, the Homam was performed in connection with the Upanayanam of Chi. Pradhyumnan (earlier held at Ahobila Matam Premises in Tirumalai on 15th August 2002)


Sri Narayana Iyengar Swami, (the Jyeshta kumarar of Srirangam Koil Jeeyar Swami) who is presently a priest in the temple at Cleveland, Ohio - conducted the proceedings in the most authentic manner and precisely as per the rules laid down in the Sastras. Never for a moment did he hurry through the procedures and never was a mantra skipped over.

About 100 Bhagavatas including some members of "Sri Ranga Sri" (like Sri NP Reddy)attended the function with family and friends. Some had witnessed ?Sri Sudarsana Homam? before and some witnessed it here, for the first time. But all were unanimous in their admiration on the manner in which Sri Narayana Iyengar ably assisted by Sri Vijayaraghavan Srinivasan Swami of Buffalo (a member of Sri Ranga Sri) conducted the Homam, which took a good 7½ hours because of Sri Narayanan Iyengar?s meticulous attention to details to guard against any defaults in mantra prayogams (mantralobams). Both the Ritviks and the audience sat spell bound throughout. We record our heartfelt thanks to them all.

SUDARSANA HOMAM
The entire range of our scriptures like the Vedas, Upanishads, Aagamas, Itihaasas and PuraaNas declare unequivocally that Lord VishNu- NarayaNa IS the All- Sentient, Supreme Soul (Paramaatma). It is he who envelops the entire world both within and without. It is he who supports controls and directs all sentient beings (ChEtanas or Jivaatmas) and insentient things
(A-chEtanas).


His prime abode is ?SrivaikunTam?, also known as ?Parama Padam? and ?Nitya Vibhuti? etc. He is constantly served there by the ?Ever free souls? (Nityas) and by ?Liberated souls? (Muktas). Bonded souls (Bhaddas) like us, live on this side of the Lord?s universe which is known as his playground (Leela Vibhuti). We are subject to the shackles of the cycle of births and deaths also called ?Samsaara?, until we also get liberated and attain ?Parama Padam? through devotion (Bhakti) or absolute surrender at the feet of the Lord (Prapatti or SaraNaagathi).

The Nityas and Muktas mentioned above adorn the Lord as ornaments and weapons like Divine disc (Sudarsana Chakram), Conch (Paanchajanya Sangu), Mace (Gadaa) etc, the serpent couch of the Lord (AadisEsha), and the divine falcon vehicle of the Lord (GaruDa)

WHY THIS HOMAM?
Sri Sudarsana Chakram is the prime weapon the Lord wields for destroying evil (DushTa nigraham) and protecting the virtuous (SishTa paripaalanam). Sri Sudarsana has the brilliance of millions of Suns shining all at once (kOTi surya sama prabha) and he is so powerful that he is deemed to be the ?alter ego? of Lord VishNu himself.


?SrI Sudarsana Homam is a powerful and grand homam consisting of the recitation of many Veda manthrams preceded by seed mantras (BhIjAksharams) and dedication mantras (PrayOgams). This Homam is addressed to the fierce but benevolent flames (jwaalai) and other parts of Sudarsana Chakram. In this Homam, if the Lord is pleased, you may get glimpses of anyone or more of the forms of the Lord in the seven tongued flame (Sapta jihvA) arising out of the Homam? (Courtesy: Sri V. Satakopan Swami)

Propitiating Sri Sudarsana with offerings in fire (Homam) chanting the appropriate Mantras has been found to confer immense benefits, both material and spiritual, not only to the performer (Yajamaana) and the participants but also to the community and indeed the entire world (lOkakshEmam). Hence, we perform this Homam.

SEQUENCE OF THE RITUAL
ANUJNAI: An introductory request to the Ritviks to bless for the successful completion of the ritual.
MAHA SANKALPAM: Any rite or ritual commences with ?Sankalpam? ? a kind of preamble to the Constitution, a solemn resolution (akin to oath taking) and is performed mentioning the time and place of the performance.
AVAAHANAM: The various forms of Lord VishNu to be propitiated are invoked into a vessel filled with sanctified water (Kumbam). ?VaruNa? is the deity presiding over water (one of the five elements of nature). Water is a purifying agent and ?VaruNa? is invoked for ritual purification. Other deities for Homam offerings are submitted are also invoked.
AGNI PRATISHTAI: The sacred fire (another of the five elements of nature) is then lit in the sacrificial altar erected specially for the purpose. Offerings like clarified butter (i.e.) ghee, grains, nuts, fruits and fire sticks (Samith) are submitted into the fire with appropriate mantras. ?Agni?, the fire god is said to initially receive the offerings on behalf of other deities, convert them in a form acceptable to them. Pleased with the offerings, they shower their blessings in a form acceptable to us like health, wealth, knowledge, prosperity etc. Agni is, therefore, known as ?Havyavaahana? ? a courier of sacrificial offerings.
VISHWAKSENA ARADANAM:
In the celestial context, Lord VishwaksEna is the ?Chief of Staff? and the ?Prime Minister? of the Lord. He is said to organize and regulate all activities in heaven and earth alike. With a whiplash in his hand, he maintains ?law and order?. He is first invoked with a prayer for the removal of all obstacles and for the smooth and successful completion of the rituals ? much in the same way as Lord GaNapathi is invoked elsewhere.
SHODASOPACHARAMS: The 16 kinds of services to the various deities with the recitation of mantras from Purusha Sooktam.
MANTRA PUSHPAM: Recitation of Veda Mantras from all the 4 Vedas.
RECITATION OF PANCHA SOOKTAMS: Purusha Sooktam- (Poorva and Uttara Anuvakams), Narayana Anuvakam, VishNu Sooktam, Sree Sooktam, Bhoo Sooktam and NeeLaa Sooktam.
DIVYA PRABANDA PARAYANAM: Recitation of Paasurams from Divya Prabandam (like TiruppallaNDu, Tiruppaavai etc)


THE HOMAM PROPER:
The Homam consists of three parts:
1. The ?Gayatri? relating to the deity
2. The offerings in fire with appropriate Mantras
3. Recitation of Stotras in praise of the deity.
Note 1: There are numerous Stotras on the various deities. While the fire offering is the most important, recitation of Stotras is optional and may be adjusted in tune with the availability of time etc.
Note 2: In some cases, ?Gayatri? itself serves as ?Mantram? for the fire offerings.


I. LORD SUDARSANA:
The homam is performed to propitiate Sri Sudarsana, (the main theme of the homam). He is depicted on a base (PeeTam) with six vertices formed by two triangles superimposed on each other. Each vertex has a special esoteric syllable (Beeja aksharam) - and the Mantram itself is called the six lettered (ShaDaakshari). This is followed by a garland of Mantras (Sudarsana Maalaa Mantram)
1. Sri Sudarsana Gayatri Mantra Japam
2. ShaDaakshari and Maalaa Mantra Homams.
3. Stotras
(1) Sudarsana Sahsra naama Archana (1000 Namas of Lord Sudarsana)
(2) Sudarsana AshTakam


II. LORD NARASIMHA:
The Lord appeared in the form of half-human and half-lion from a pillar all of a sudden to save Prahlaada, to make his words come true (nija britya baashitam) and to destroy the evil HiraNyakasipu who tortured Prahlaada.


The primary role of Sri Sudarsana and Sri Narasimha is wiping out the evil and protecting the devout from all dangers. That is why, ?Sri Sudarsana? and ?Sri Nara -Simha? are always spoken of together. In temples, they are seen on the obverse and reverse sides of the same icon.
1. Narasimha Gayatri
2. Narasimha PrayOga Mantra Japam
3. Stotras
(1) Narsimha AshTottaram
(2) KaamaasikaashTakam


III. LORD HAYAGRIVA
Literally meaning ?One with the neck of a horse?, Lord Hayagriva is the Lord of knowledge (Jnaana) and felicity (aananda). Swami Desika says that the great World teacher known as DakshiNaa Murthi (form of Lord Siva), Saraswati, Brahma?s spouse and the Goddess of learning, the venerable Sage Vyaasa who wrote Mahabharata and the 18 PuraNas besides classifying the Vedas into Rik, Yajur, Saama and Atharva ? all derived their exalted status solely by imbibing a millionth part of the grace of Lord Hayagriva.
Propitiating Lord Hayagriva will ensure phenomenal success in the acquisition of knowledge through education. This is very important for the student community.
1. Hayagriva Gayatri
2. Hayagriva AnushTup Mantra Japam (in the meter of that name) and
Hayagriva Ekaakshari Mantra Japam (Single syllabled Mantram)
3. Stotras
(1) Hayagriva AshTottaram
(2) Hayagriva Stotram (Recited by all the participants especially the Student community)


IV. LORD PAANCHA JANYA
Closely related to knowledge and success is the Lord?s conch called ?Sri Paancha -janyam?. Dhruva, a boy devotee (hardly 6 years of age) was meditating on the Lord. The Lord appeared before him and just touched him with Paancha-janyam. The illiterate boy suddenly burst into an outpouring of the famous ?Dhruva Stotram? and was elevated to shine forever as the ?Pole star?.
THIS IS FOR JNAANA.


During the KurukshEtra war, when the Lord as Charioteer of Arjuna (Paartha-Saarathi) blew his conch, the very majestic sound arising there from struck terror in the hearts of the enemies (Kouravas) and signaled the success of , his devotees, the PaaNDavas.
THIS IS FOR FELICITY.


Thus, for knowledge and success, ?Sri Paancha-janya? is propitiated with
?Paancha-janya Gayatri?

V. LORD DHANVANTARI:
The Lord in his form as Dhanvantari is the divine physician. Praying to Dhanvantari will prevent disease (prophylactic) in the first place and cure any ailments almost miraculously and bestow health to the body, mind and the soul. Of what use, if one has everything in life - but no health to enjoy any? And, as you know, ?Health is Wealth?.
1. Dhanvantari Gayatri
2. Dhanvantari Mantram
3. Stotram ? Dhanvantari Stotram


VI. SRI MAHAALAKSHMI (Goddess of wealth and prosperity)
You have everything else including good health. But, if you do not have the wherewithal to enjoy the same, you cannot be happy. So, wealth and prosperity are very much needed. Hinduism does not denigrate acquisition of wealth or enjoyment of one?s desires. It is not a negative religion but a positive one ? but with only one rider that wealth should be acquired and expended only on righteous (Dhaarmic) lines; similarly, enjoyment of pleasures should be strictly within the parameters of righteousness (Dharma)


That is why, long before other communities the world over, were struggling to explore the objectives of life (Purushaarthas), Hinduism had not only discovered them but also defined them as:
Dharma (Virtuous Conduct), Artha (Wealth) Kaama (Desire) and MOksha (Liberation).


You will see that ?Artha? and ?Kaama?, the intermediary objectives have been adroitly sandwiched between ?Dharma? and ?Moksha? to indicate that if these two are regulated on Dharmic lines, one becomes eligible to the ultimate objective of ?Moksha?

Who can give this wealth and prosperity other than our dear divine mother, Goddess Mahaalakshmi? Let us invoke her with -
1. Lakshmi Gayatri
2. Lakshmi Mantra Japam
3. Stotrams
(1) Lakshmi AshTottaram
(2) Lakshmi AshTakam


VII. LORD MAHAA VISHNU:
We saw that our ultimate objective is liberation (MOksham). Our scriptures declare unanimously and tirelessly that The ONLY ONE in the whole galaxy of Gods and Goddesses in the Hindu pantheon who can grant this ?MOksham? is Lord MahaavishNu - NarayaNa. Apart from ?Moksham?, He can grant all other blessings also as a ?bonus? (anushangikam).


There is, therefore, no need for us to beg favors from other deities (Devatas), however great they may be, because they wield their powers granted only by Lord MahaaVishNu- NarayaNa himself as Lord KrishNa declares in ?Bhagavad Gita?.

Let us seek his overall blessings for here and hereafter, with -
1.      VishNu Gayatri
2.      VishNU Homam
3.      Stotras

This was followed by -
AYUSHYA, LAGNA, RASI, PRAVARA, GOTRA, NAKSHATRA DEVATA NAVAGRAHA SANTHI HOMAMS: Invoking the blessings of the deities presiding over these.


SATTRUMURAI: The ritual conclusion of the function with recitation of prescribed Mantras.

PERUMAL, NAICHIYAR, AZHWAR, ACHARYA SAMBAAVANAI: Dedication to all the above.

JAYATI HOMAM: for thanking the Lord for the successful completion of the Homam

PRAYASCHITHA HOMAM: A expiatory prayer for forgiving any omissions and commissions in the performance of the Homam.

With these, the ?Homam? part of the ritual was concluded.

CONCLUSION:
The function came to a grand finale with the recitation of
1. Ceremonial obeisance (Sambhaavanais) to the Lord (PerumaaL), Saints deeply immersed in devotion to the Lord (Aazhwars) and our lineage of Preceptors (AchaaryaParampara)
2. Dedicatory verses in praise (Tanians) of Preceptors (Achaaryas)
3. Blessings (Aaseervaada Panchaadi) to the performer (Yajamaana), his family and friends, the participants, the community and indeed the whole world (SarvE janaa: sukhinO bhavantu)
4. MangaLa Aarathi
5. Circumambulation of the fire place (Homa kuNDam) by all participants
6. Adorning on the forehead of the sacred ash (Homa Basmam) taken from the firepit.
7. Distribution of Lunch (Prasaadam)
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2. DESIKAMRUTHAM ? ?SRIMAD RAHASYA TRAYA SARAM?
?The Peerless Preceptor? Part 15
by Sri Sadagopan Iyengar Swami, Coimbatore.
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In the previous installments, we have seen the greatness of the Acharya and the Guruparampara, and our own duties towards them.


It is now time for GurudakshiNA, which is to be submitted to the Acharya, at the end of the period of study, for it is only fair that we show our gratitude to the Guru, who has given us the most valuable of treasures, viz., knowledge, that too knowledge of the Self and the Paramatma. And how do we show such gratitude?

The Shruti says, ?AchAryAya priyam dhanam Ahritya?. We should propitiate the Acharya with the offering that is dear to him.

And what is the measure of such offering? Shastras lay down that the disciple should offer at the Acharya?s feet his (sishyAs) entire wealth, or half of it, or a quarter, or at least the maximum he can afford.
Sarvasvam vA tad ardham vA tad ardha ardhamEva vA
GuravE dakshiNAm dadyAt yatA shakti api vA puna:


Considering the priceless gift he has received, it would only be fitting even if the disciple were to offer his life, wealth and his all to the Acharya, says the VihagEndra SamhitA, adding that only such a disciple, who offers his everything and himself as Gurudakshina, is entitled to the name ?Sishya?
SharIram arttham prANam cha sad gurubhyO nivEdayEt
Evam lakshaNa sampanna: sishya ityabhidheeyatE


It is impossible to fix a price or fees that the Acharya should be offered as DakshiNA, in view of the invaluable knowledge he has imparted, leading to liberation. Whoever can fix a price for Moksha? Therefore, it is incumbent upon the Sishya to offer the Acharya the most he can, ungrudgingly, says the Shandilya Smrti-
Brahma vidyA pradAnasya dEvairapi na sakyatE
Prati pradAnamapi vA dadyAt yatA shakti AdrAt.


Swami Desikan, the model sishyA that he was, goes a step further and says that even the Lord is unaware of the exact measure of recompense to be offered to the Acharya, who has lit up the lamp of knowledge in our hearts, driving away the darkness of ignorance-
Etri ezhil gnAna viLakkai iruLanaiitum
Matrinavarkku oru KaimmAru Mayanum kANakillAn


It therefore goes without saying that the disciple should remember his Acharya with undying appreciation, and never speak ill of the latter. What happens to the Sishya who does the unthinkable, who harms his Guru by ?thought, word or deed? Such an ingrate is to be ?shot at sight??, so to say, says the Shruti- VidyAchOrO GurudrOhI vEdEsvara vidooshaka:
ta EtE bahu pApmAna: sadyO dandyA iti Shruti:
Further, such an infidel would be the subject of everlasting contempt everywhere he goes, and the object of undying scorn of the Lord and all Bhagavatas. He is to be compared to Hiranyakasipu and Ravana, who, even after listening to words of good advice from Sri Prahlada and Sri VibhIshana respectively, tried to harm the latter. Sri Sandilya Mahrshi exhorts SishyAs never to harm the Acharya by word, deed or thought, and to revere Him as he would the Lord-
na pramAdyEt Gurou sishya: vAk mana: kAya karmabhi:
avibhajya AtmanA Acharyam vartEta asmin yatA AchyutE.


The Acharya?s contribution is so magnificent and the disciple?s gain so immeasurable, that the Acharya is to be venerated not only here in this world, but even at Sri Vaikuntam, after Liberation. Is this not paradoxical, for, everyone, upon reaching the Lord?s abode, becomes equal and share equally in the services they perform to the Lord?

The JeevAtma, after attaining Moksha, becomes totally equal to the Lord Himself in bliss. In such an egalitarian society, where is the question of persisting relationship of Acharya and Sishya?

Not so, says Sri Alavandar, declaring categorically that Sri Nathamuni?s tiruvadi is his sole refuge here and in the nether worlds-
atra paratrachApi nityam yadeeya charanou sharanam madeeyam.


To conclude, the Acharya?s magnificence can only be summed up in Swami Desikan?s own sreesookti, which bears repetition ad nauseam-
AchAryAt iha dEvatAm samadhikAm anyAm na manyAmahE
There is no deity greater than or even equal to the Acharya he is verily an
?oppAr mikkArai ilai Aya mAmAyan?.


Considering the theme, there are many who feel that Sri Guru parampara saram, besides providing the gateway to the exalted School of the Rahasyatrasaram, is a University by itself.
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3. ?Debt and Deliverance? Part 1
by Sri Sadagopan Iyengar Swami , Coimbatore.
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Debt is something all of us are used to, having been forced to borrow at some time or the other in our lives. There are some who, due to their profligacy, get into a debt trap, that is, borrowing afresh to repay a debt, and resorting to more debts for liquidating existing ones. This is true not only of individuals, but of nations too, as some of the South American countries have found out. Debts are of different types, not all of them monetary. To those who do us a good turn, we owe a debt of gratitude. Some of the other types of debts we contract, Willy nilly, are dealt with here.


The Sixth Kanda of the Yaju:SamhitA talks about three types of debts every Brahmin is born with. These are owed to three different classes of entities. ?JayamAnO vai BrAhmaNO tribhi: riNavA jAyatE? says the Shruti.

The first debt is to the Rishis, who are the disseminators of Veda mantras, and but for whom Vedas would have remained undiscovered and unpropagated, denying mankind of the treasure trove of the Shruti.

The second debt is owed to the devas, numbering thirty-three crore and more (the thirty three includes twelve AdityAs, eleven RudrAs, eight Vasus, two AswinI dEvAs, and their respective groups). It is the DevAs who look after our daily welfare, ensuring adequate rains, sunshine, wind and other bounties of nature, appointed by the Lord to take care of their respective segments.

The third debt is owed to one?s forefathers or the Pitru vargam, which has made it possible for us to be in this world. Worldly life being beset with numerous pitfalls, one may think that one does not owe anything to the Pitrus, for having brought us into this world. However, this body is an instrument of carrying out dharma, (?sharIra mAdyam khalu dharma sAdhanam?) given to us by the Lord, so that we may escape from the endless cycle of births and deaths by adopting a suitable strategy for Liberation.

Thus every Brahmin is born a debtor, and must discharge these debts fully, if he is to even think of Liberation. And non-repayment of these debts makes one eternally bound with the unbreakable shackles of Karma. The Manu Smriti makes it clear that discharge of these three debts is a pre-condition for Moksha and failure on this front pushes one back into the vicious cycle of births and deaths:
? RiNAni threeNi apAkrtya manO mOkshE nivEsayEt
anapAkritya mOksham tu sEvamAnO vrajati adha:?


It is indeed depressing to know that each of us is born a debtor. However, the Shruti, always having an eye on our welfare, having shown us our obligations, also prescribes easy ways of repayment, so that we get an honorable discharge.
?BrahmacharyENa RishibhyO yagyEna dEvEbhya: prajayA
pitrubhya:Esha vA anruNa:?


The debt due to the Rishis is discharged by observance of Brahmacharyam. This word means a lot of things, but the purport here is learning the Vedas, or VedAdhyayanam. Incidentally, it is enjoined upon every Brahmin not only to learn the Vedas, but also to teach them to eligible students (Adhyayanam and AdhyApanam). Thus Brahmacharya ensures the sustenance and propagation of Vedas, through which the Rishis are propitiated. Here, though it is incumbent on us to learn all the four Vedas, if we are unable to fulfill this onerous obligation, we must master at least our own ShAkhA. The Upanishad exhorts us not to forsake learning and propagating Vedas-?SvAdhyAya pravachanAbhyAm na pramaditavyam?. And Vedas are to be absorbed only from an Acharya, and not by resort to books, cassettes, etc. This is to ensure that the Shruti is preserved and propagated in all its pristine purity, and not a single syllable, word or sentence is mispronounced. Adiyen?s Veda VadyAr used to liken Veda parayanam to a tiger carrying its cub with its teeth.

The predator applies just so much pressure with the teeth, as excess pressure would hurt the cub, and lack of it would result in the young one falling to the ground. Similarly, meticulous attention is to be paid to correct pronunciation and declination, while reciting Vedas, as any aberration in Sabdam or Svaram would prove counterproductive to the reciter. As the very name (?Shruti?) indicates, the Vedas are to be absorbed through the ears. The Vedas themselves extol the praise of one who has learnt them, and enjoin us to pay obeisance to such a person every day, and not to speak ill of him (?tasmAt brAhmaNEbhyO vEda vidhbhyO dive dive namaskuryAt; na asleelam keertayEt?).

Considering the immeasurable benefits that VedAdhyayanam confers on us, its prescription as a mode of discharging debt to Rishis is indeed an act of kindness to us.

Next is the debt due to the dEvAs. This is to be satisfied by the performance of yagyAs. In the Bhagavat Gita too, the Lord calls upon us to perform various yagyas, which will propitiate the dEvAs, who, in turn, would ensure our welfare.
?DevAn bhAvayata anEna tE dEvAbhAvayantu va:
Parasparam bhAvayanta: shrEya: param avApsyata
IshtAn bhOgAn hi va: DevA: dAsyantE yagya bhAvitA:?


The Havis or sacrificial offering in the various yagyAs forms the staple diet of the devas, and timely and consistent performance of yAgAs keeps the celestials satisfied. Even the Lord has shown the way in this regard,
- by standing guard for the unhindered performance of Sage Visvamitra?s sacrifice as the infant Sri Rama, and later
- by performing innumerable YagAs Himself, during His long reign.
- It is the occasion of Mahabali?s yAga that the Lord chose again for His TrivikramAvatAra.
- In His VarAhAvatAra, the Lord is known as YagyaVaraha, indicating the importance of sacrifices.
- We have the Lord DEvAdirAja appearing from the sacrificial fire too.


Confirming the importance of the Yagya, the Upanishad informs us that the devas attained their celestial status by performing yagya, asuras are kept at bay due to yagyas, yagyas turn foes into friends, everything in this world has its root in Yagya. Hence the Yagya is indeed greater than the greatest-?tasmAt yagyam paramam vadanti?.

The Gita calls him a thief, who eats without performing Yagya, and without offering the DevAs what is rightfully theirs-?tai: datthAn apradAya EbhyO yO bhunktE stEna Eva sa:?.

Thus the shastras, by prescribing the performance of Yagya, which is indeed a milch cow of our desires (?ishta kAma dhuk?), as a means of discharging our debt to the DevAs, ensure our eternal welfare.

And how is the third debt, that to our forefathers, satisfied?

Through procreation, answers the Shruti - ?PrajayA pitrubhya:?. We owe it to our forebears to keep the line of succession unbroken. The same Shruti which preaches continence also emphasizes the need for man to procreate. (?prajA tantum mA vyavacchEtsI:?). Man lives on through his progeny (?AtmA vai putra nAmAsi sa jeeva sharada: shatam?). Thus begetting children, of course within the parameters prescribed by one?s means and the overall social objectives, is deemed to be the sacred duty of every householder.

The Hindu marriage vows make it amply clear that marriage is an institution designed to ensure the perpetuation of mankind through procreation-?Dharma prajArttham vriNImahE? says the Groom.
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------to be continued--------
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