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- Subject: Sri Ranga Sri Vol.4 / 19 d/ 04/13/03
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Sun, 13 Apr 2003 05:14:28 +0000
- Bcc:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.04 / ISSUE # 19 dated 13th April 2003
SPECIAL ISSUE WITH SUBHAANU PUTHAANDU VAAZHTHUKKAL
==========================================================
On behalf of ?Swami Desika Darsana Satsangam? (SDDS), ?Sri Ranga Sri?
Electronic journal and on my own behalf, it gives me great pleasure to covey
our heartfelt greetings to every Bhagavata a very happy, peaceful and
prosperous New year on the occasion of the combined celebrations of Yugadi
and Tamizh New Year ?SUBHAANU?.
Here is a slokam composed by Vaikuntavasi Sri Seva SwamigaL in his ?Akshaya
Aaraadhanam?, a Stotra on Swami Desika with reference to the names of the
years in the cycle of 60 years in our Calendar.
This Slokam relates to the year ?SUBHAANU?
Svabhaanubhi: svabhaavatO vibhaati tEjasaam pathi: /
Svabhaava saara sooktibhir vipaschithaam patir mahaan /
Svata: prakaasam asnuvaan sa yEva dEsikOttamaO
Madeeya maanasa tamastitim vyapOhya raajataam //
Meaning:
?Sun shines as the source of all brilliance through his illustrious rays.
Swami Desika shines as the source of all brilliance among poets and
composers. This Swami who has integral brilliance built in him enter our
minds and dispel the darkness of ignorance enveloping our minds?
The ?VeNba? for the year ?SUBHAANU? given in Paambu Panchangam,however,
is not sanguine. It reads as follows:
?SonnEn subhaanu tanir tOnru mazhai- (konjamaam)
pinnai viLaivu perugaadu ? mannEdun
maddimak kOLuNDaam maDiyum naarkaar jeevan
satrum sugam illai taan //
A rough meaning:
?In the year SUBHAANU, there will be, inter alia, scarcity of rains with consequent shortfall in production of food grains, death of four legged
creatures etc.In short, there is nothing much to write home about this year!?
The above is only a rough meaning of the verse. Scholars in linguistics may
offer a better translation of the VeNba and their views on how far the prediction can be relied on and how far the predictions in the Panchangaa veNbas in the past have proved true!
Let us, however, hope that these bleak predictions prove false.Let us recite Swami Desika's "Abheeti Sthavam" as advised by asmad Achaaryan His Holiness Paravakkottai Andavan of Poundarikapuram Swami Ashramam, Srirangam to falsify these predictions.
Let us remember -
"If hopes are dupes, fears may be liars!"
May the Lord bless us with rains and grains that denote prosperity and let
the rulers rule on dharmic lines.
Let there be no wars either variety - cold or hot both among nations and
individuals!
?KaalE varshathu parjanya: prithivee sasya saalinee /
DesOyam KshOba rahitO ?BraahmaNaa: Santhu nirbhayaa:? //
KaavEri VardhathAm kaalE, kaalE varshathu vaasava: /
SrI RanganaathO jayathu Sri Ranga Sri cha Vardhathaam// ?
Meaning -
?May the clouds shower abundant rains and on time.
May the earth flourish with abundant and verdant flora
May the land be rid of agitation and disturbance
May Brahmins live free from fear!
May the rivers (kaaveri) flow brimful
May Lord Ranganaatha be ever victorious
May ? Sri Ranga Sri? flourish and grow!?
?Svasti prajaabhya: paripaalayantaam
nyaayENa maargENa maheem maheesaa: /
GO brahmanEbya: subam astu nityam
lOkaa: samastaa: sukhinO bhavantu //?
Meaning
May the denizens of the world live happily with peace
and prosperity.
May the powers that be govern the earth righteously
May justice prevail
May the animal kingdom represented by the holy cow and the human kind
represented by Brahmins have security, good fortune and auspiciousness!
May the entire world rejoice in happiness!?
========================================================
IN THIS ISSUE:
1. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA?
Dr. Miss M.S. Ramesh, (I.A.S. Officer) has forwarded the transcript of a
lecture on the above subject by Prof. Narasimhacharya, Retd. Professor,
Madras University (now a visiting Professor in the Oxford University)
exclusively for publication in ?Sri Ranga Sri?. The learned Professor
delivered this ?The Sripad Endowment Lecture? on 5th February 2003. We are
glad to commence this series with an introductory message from Dr. Ramesh in
this issue.
------------------------------------------------------------------------
2. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 6: THE GLORY OF KUTSA GOTRAM
(Anbil Ramaswamy)
Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now
Head of Dept. French Indolgical Research Institute, Pondicherry
And ?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa
Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S.
Devanathachariar (referred by Sri Srivatsankachariar Swami)
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3. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? ?
PART 6: Some Interesting points:
(Anbil Ramaswamy)
A few special points from ?Sundara KhaNDam? highlighted in a short speech on
the occasion of PaTTa abhishEkam of Sri ?Sita-Rama? on the conclusion of
?Sapta Sarga ParayaNam?
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4. DESIKAMRUTHAM II:
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
is on vacation.
-----------------------------------------------------------
5. DESIKAMRUTAM III
SWAMI DESIKA?S SIMILES ?UPAMA? Part 29 (116to 124)
SISHYA KRITYA ADHIKARAM
By Sri Anbil Ramaswamy
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6. FROM MAHABHARATA:
YAKSHA PRASNAM? Part 21: Prasnams 62 and 63
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd)
-----------------------------------------------------------
102 Regular issues have been released, so far (besides several Special
Issues) -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3 &
- 18 Issues of Vol. 4
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 ?srsindex.html? (Not the individual
postings allowed encouraging "Reader participation").
We are sure that you will be convinced of the quality of the contents.
IF you are satisfied with the quality and contents of
?Sri Ranga Sri?:
Tell your friends to join by sending an email to ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"
IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
===========================================================
IMPORTANT:
The ?Files? Section also contains the full text of ?Art of Living?? (a write
up on the Life and works of Swami Desika) by Sri M.K.Sudarshan of Kuwait.
Kindly also peruse the following files at the sites indicated:
http://members.tripod.com/~sriramanujar
(Maintained by Sri Madhava Kannan from Singapore) ? for
- Biography of Bhagavad Ramanuja ?
- Biography of Swami Desika ?
- Acharya Vamsa Vriksham ?
- Srimad Rahasya Traya Saram
- and other links.
http://www.srivaishnava.org/sgati/
(Maintained by Sri Venkatesh Elayavalli from California)
SDDS Volume 1 / Issues 1 to 33
SDDS Volume 2 / Issues 1 to 26
SDDS Volume 3 / Issue 1
SaraNAgati Vol. 1 / Issues 1 - 24
SaraNAgati Vol. 2 / Issues 1 - 04
For ?Hinduism Rediscovered?
and other links
http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain) for -
- Dasavatara Stotram meanings
-?Srimad Rahasya Traya Saaram? and other links
in the ?Philosophy? section
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1. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA?
Dr. Miss M.S. Ramesh, (I.A.S. Officer) has forwarded the transcript of a
lecture on the above subject by Prof. Narasimhacharya, Retd. Professor,
Madras University (now a visiting Professor in the Oxford University)
exclusively for publication in ?Sri Ranga Sri?. The learned Professor
delivered this ?The Sripad Endowment Lecture? on 5th February 2003. We are
glad to commence this series in this issue.
------------------------------------------------------------------------
Letter from Dr. Miss M.S. Ramesh, PhD I.A.S. Officer (Retd)
19, Second Main Road, C.I.T.Colony, Chennai 600 004
Dated February 25, 2003
------------------------------------------------------------------------
Dear Sri Anbil K Ramaswami:
Let me introduce myself as Miss Ramesh, a retired I.A.S. Officer. I have had
the pleasure of reading a number of your articles that appear in Desika
Seva. I have heard about you from Sri M.K. Srinivasan and I have been
co-student who successfully completed Ph.D in the Department of Vaishnavism
in the Madras University.
Enclosed is a copy of an Endowment Lecture delivered by Prof. Dr. M
Narasimhacharya, who retired as Professor and Head of the Department of
Vaishnavism from the Madras University last year. He is now a visiting
Professor in the Oxford University.
Both Mr. M.K.Srinivasan and I felt that the lecture was very informative and
enlightening as it compared ?Mega Sandesa? with ?Hamsa Sandesa? besides
highlighting the prominent aspects of Hamsa Sandesa book. Sri M.K.Srinivasan
and I felt that it would be nice if this article could be made available to
a number of Vaishnavites in U.S.A. as well. Sri M.K.Srinivasan therefore
requested me to send a copy of this article to you for publication in your
Journal ?Sri Ranga Sri?.
I am sure you would have received an email in this regard from Sri
M.K.Srinivasan as well.
With best wishes
Yours Sincerely
(Sd) Dr. M.S.Ramesh
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The article will be featured from the next issue
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2. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 6: THE GLORY OF KUTSA GOTRAM
(Anbil Ramaswamy)
Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now
Head of Dept. French Indolgical Research Institute, Pondicherry
And ?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa
Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S.
Devanathachariar (referred by Sri Srivatsankachariar Swami)
------------------------------------------------------------------
In the last issue, we observed:
?In spite of his close association with fire, an occasion arose when Sage
Brighu spelled a terrific curse on fire. The whole world came to a
standstill. The celestials including Brahma were stupefied. All Yaagas came
to a dead halt because of this curse. What was the curse, how did it come
about, was it solved and if so how??
The curse was simply this:
?Oh! Agni! You will devour everything? (Sarva BhakshakO Bhava)
What is so strange about this?
It only means that fire has to consume anything and everything it comes into
contact with. In other words, fire would lose its sense of discrimination as
to what is edible and what is not. This is the result of the curse of
Brighu.
This was not the case before the curse. Fire used to accept only those Havis
offered in Yagnas that were sanctified by appropriate Mantras, for
transmission to the respective deities. Other articles would neither be
offered nor would fire accept them. Fire is known as ?Havya Vaahana? ? the
Courier of offerings. In this respect, fire represented the mouth of the
celestials and received offerings on their behalf.
Do we put anything in our mouth that is not fit for consumption?
The same applies to the mouth of the holy Fire god. It is Brighu?s curse
that changed this situation.
Why did Brighu spell this curse?
Brighu had two wives. One of them was the beautiful ?PulOma?. An incident
that happened when PulOma was a baby was the cause of this curse.
Baby PulOma was very naughty and troubled her parents too much. It became
very difficult for the parents to control her vagaries. In order to
discipline her, they would take her out of the house and pointing to a tree,
they used to terrorize her saying ?See! There is a Brahma Raakshasa in that
tree. If you are adamant anymore, we will simply give you away to him?. On
hearing this, the child would get scared and behave herself for the nonce.
Whenever she misbehaved, the parents used this strategy to bring her round.
This was happening for a long time - even till she attained marriageable
age. In due course, her parents gave her in marriage to Brighu Maharishi.
There was actually a BrhmaRaakshasa in that tree. Neither PulOma nor her
parents knew this but the Raakshasa knew the all. He convinced himself that
the parents of the beautiful girl had repeatedly and voluntarily promised to
offer her to him and waited for the right moment to receive her in marriage!
When she was married to Brighu, he felt insulted and duped in what appeared
to him a denial of his lawful right. He could do nothing due to the power of
the Rishi except nursing a grievance of injured pride waiting to be avenged
and was lurking near the hermitage of the Rishi. The Rishi could see through
his designs by dint of power of his penance and took steps to protect her
from the advances of the Raakshasa. Whenever he had to go out, he used to
entrust her to the care of his good friend, the Fire God.
One day, when the Rishi had gone for his bath in the river, the Raakshasa
entered the hermitage and attempted to abduct her. A spat ensued between the
Raakshasa and Fire God. The Raakshasa argued that her parents had offered
her to him duly in return for benefits received and that it was the Rishi
who had wronged him by marrying one who was his due. He reminded the Fire
God that he was aware of this fact because Fire god was also called ?Jaatha
Vedas? meaning ?one who knew all that had happened? and cited him as an
?eye-witness for the prosecution?!
This became a ?Dharma SankaTam? for the fire God. On the one hand, what the
Raakshasa said was true. On the other, it is but natural for parents to
scare their wards through such tactics, which were just that and no more.
And, there was no wedding ceremony performed between PulOma and the
Raakshasa with Vedic rites, whereas her marriage ceremony was duly performed
and consecrated with the Rishi. The claim of the Raakshasa was unjustified.
Consequently, he gave a ruling against the Raakshasa.
But, the Raakshasa could not wait till the delivery of judgement. He
forcefully kidnapped PulOma saying that he would marry her through
?Raakshasa Vivaaham? ? a form of marriage allowed in the Sastras for the
Raakshasas.
PulOma was then in the final stages of pregnancy. In the melee, she fell
down on one side, the Raakshasa on the other. She gave birth to a baby boy
who was resplendent like the Rishi himself. Its brilliance was such that the
Raakshasa was reduced to ashes.
Do you know who was this child? It was the famous ?Chyavana Maharishi? He
was named so, because he literally slipped out of his mother?s womb
(Chyavana means slipping out)
(Cf The name of Sriman NarayaNa ?A-chyuta? which means ?One who would not
forsake or give up or let slip his devotees from out of his protection)
Brighu returned after his morning ablutions. Finding his wife in that
condition, he took her to a safe place and with raging ire, he cursed Fire
God as aforesaid for failure to protect PulOma entrusted to his care.
?Sarva? means ?all? including the dirty and the reprehensible. Unable to
accept such unpalatable offerings, Devatas loathed thm and refused to accept
such filthy stuff. ?Homas? came to a standstill. The Devas who were
literally starved of their routine provender approached Brahma to solve the
problem!
Brahma could not change the curse. But, he assuaged the celestials saying
?It is a blessing in disguise, since fire has the capacity to purify by
incineration even such unclean things. Agter all, such purification was
beneficial to all and the offerings became purified to make them fit for
transmission to the celestials. The Sun also does cleanse the earth with his
rays and for this reason, we do not consider him as unclean. The same
applies to fire also?
Brahma to Agni:
na tvam sarva sareerENa sarva bhakshtvam yEshyasi /
UpaadEna archishO yaastE sarvam Dhakshyanti taah sikhaah //
Yathaa soorya suchih sprushTam sarvam suchi vibhaavyatE /
Tathaa tvadarchir nirdagdham sarvam suddham bhavishyati //
(Mahaabhaaratam 1.7.22.23)
Thus, we see that even the great Brahma had to bow to the words of Sage
Brighu. Such was the glory of the Sage.
Let us see some more reasons that add credit to the name of Brighu.
- ?Gaayatri? is considered as one of the greatest of Mantras. The expression
?Bharga:? occurring as the key word in this Mantra alludes to the brilliance
of the Sun.
- The summit of a steep mountain goes by the name of Brighu. Committing
suicide by jumping from the top of such mountains is called ?Brighu
Pathanam? ? a reference to the highest point in a mountain that serves as
the ?Suicide point?!
- There are several works in Astrology, AyurvEda etc that carry his name.
- In the lore of creation, a separate part known as ?Brighu Sargam? deals
extensively with the creation process.
Let us now take leave of Sage Brighu.
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- To Continue-
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3. ?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM? ?
PART 6: Some Interesting points:
(Anbil Ramaswamy)
A few special points from ?Sundara KhaNDam? highlighted in a short speech on
the occasion of PaTTa abhishEkam of Sri ?Sita-Rama? on the conclusion of
?Sapta Sarga ParayaNam?
-----------------------------------------------------------
We celebrated this week (11th April to be precise) Sri Rama Navami, the ?
Happy Birthday? of Lord Ramachandra moorthi. A Navaaha PaaraayaNam was
started on 3rd April 2003 and concluded with "PaTTabhisheka Sarga
PaaraayaNam" on 11th April 2003.
We are glad to present a few lessons that Sundara KhaaNDam teaches us.
1. The Role of mind in shaping one?s actions
As Hanuman, (the confirmed bachelor who has perfect control over his senses)
goes through the harem of RavaNa in search of Sri Sita, he happens to see
ladies lying there in voluptuous postures and rues over his having had to
look at them in the course of his search for Sri Sita. But, he finds that
this scene did not distract his mind. He concludes saying that -
?It is indeed the mind that is responsible for senses getting attached to
sense objects". Since his mind was under perfect control, no opprobrium
attached to his going through the harem. Further, if a woman is to be
searched for, where else can one hope to find her than where ladies
congregate??
?Na hi manasa: kimchit vaikrityam upapadhyatE
ManO hi hEtu: sarvEshaam indriyaaNaam pravrtanE
StriyO hi Streeshu drisyantE savathaa parimaargaNE?(Sargam 11.42-44)
The moral of the story is that one should strive to keep one?s mind under4
control even at provocative situations.
2. Why one should conquer sorrow?
When he gets exasperated on not being able to find Sri Sita inspite of an
intensive search everywhere, Hanuman becomes despondent. But, soon he
regains composure and tells himself how sorrow would spoil one?s efforts in
any pursuit and therefore one should pursue one?s objectives without being
overwhelmed by sorrow.
AnirvEda: sriyO: moolam anirvEda: param sukham /
AnirvEdaO hi satatam sarvaarthEshu pravartaka: //
karOti saphalam jantO: karma ytathtath karOti sa: /
tasmaat anirvEdakaram yatnam chEshTEham uthamam //(Sargam 12 ? 10-11)
3. Suicide is suicidal while staying alive may bring a good turn.
There are two occasions where this is highlighted:
(1) Hanuman visualizes the consequences of his return without any news about
Sri Sita. He feels that he would become responsible for the demise of the
members of the entire Ikshvaaku Vamsam and the entire Vaanara Vamsam, if he
were to report a ?No show? about Sri Sita. At first, he thinks of
self-immolation but then he decides that only if one were to be alive, one
would be able to see good times. With renewed determination, he proceeds on
his mission to find out Sri Sita.
?vinaasO bahavO dShaa: jeevan bhadraaNi pasyati /
tasmaat praaNaan dhaarayishyaami dhruvO jeevita sangama: //
(Sargam 13- 47-48)
(2) Sri Sita was in a similar predicament when she was so dejected on seeing
no end to her separation from her spouse while she had another bout of doubt
on seeing Hanuman suspecting that he was, in fact, Raakshasa in the guise of
a monkey. She was so beside with despair that she also thought of suicide.
But, then she also regained her composure and gave up the thought saying -
that even if it should take a hundred years, patience would surely bring
ultimate happiness?.
?yEti jeevantam aananadO naram Varsha Sataadapi? (Sargam 34- 20)
4. Blame it on yourself!
It is natural for people to claim an alibi, to seek to exonerate oneself and
attempt to put the blame on someone else for any misfortunes they might
face. This is not correct. It is the essential trait of what is known as
?SrivaishNava LakshaNam? to accept responsibility even when one is not at
fault - as exemplified in ANDAL?s Tiruppvai in which she took the blame on
herself when confronted with accusations from her peers saying ?naanEtaan
aayiDuga?.
On several occasions, Sri Sita, even in her worst duress, never sought to
blame anyone except herself.
(1) ?keedrusam tu mayaa paapam puraa janmaantarE kritam/ yEnEyam praapyatE
duhkham mayaa ghOram sudaaruNam? (Sargam 25-19)
(2) ?kimnu nmE guNaa: kechit kim vaa Bhaaghya kshayO mama?
(Sargam 26 ?44)
(3) ??mamaiva dushkritam kinchit asti na samsaya:/
(4) Samarthaavapi tou yan maam naavEkshatE param tapou??
(Sargam 38- 48)
5. Relationship of husband and wife
On seeing the plight of Sri Sita?s pangs of separation from her spouse,
Hanuman is so moved that he says ? The best jewel of all jewels for a wife
is her husband?. This is an attestation from a confirmed bachelor!
?Bhartaa naama param naaryaa bhooshaNam bhooshaNaadapi?
6. Why one should control anger?
When RavaNa torched the tail of Hanuman, the latter was so incensed that
with that fire he burned almost the whole of Lanka ("Yah sOkavahnim
Janakaatmajaayaa; aadaaya tEnaiva dadaaha lankaam").
Suddenly, he realized that he had overlooked that Sri Sita was also in the
same Lanka while exhibiting his anger against RavaNa and lamented:
"Kruddha: paapam na kuryaat ka: kruddhO hanyaad guroonapi?(VR 55.4)
?An angry person would not hesitate even to slay his preceptor?
And,
Ya: samutpatitam krOdham kshamayaiva nirasyati /
YathOragastvacham JeerNaam sarvE purush uchyatE //(VR 5.55.6)
? He who extinguishes his anger and replaces it with a sense of tolerance
and forgiveness, even as a snake discards its useless skin, can be deemed as
venerable?.
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4. DESIKAMRUTHAM II:
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
is on vacation
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5. DESIKAMRUTAM III
SWAMI DESIKA?S SIMILES ?UPAMA? Part 29 (116to 124)
ADHIKARA 31: SISHYA KRITYA ADHIKARAM
By Sri Anbil Ramaswamy
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116
? iv varthangalai ellaam miDiyanukku agathukkuLLE mahaanidhiyaik kaaTTik
koDukkumaap pOlE veLiyiDugaiyaalE mahOpakaaarakanaana aachaaryan tirathil
sishyan kritagjnaai irukka vENDum enrum drOham paNNaathu ozhiya vENDum enrum
SaastrangaL sonnaviDam?
Meaning:
? Like one who reveals to a poor man the existence of a great treasure
within his house, the Sishya should feel grateful to the Acharya, who is the
great benefactor who revealed the esoteric secrets to him, and never do
anything against his interests.
117
?dEVamiva aachaaryam upaaseetha enru SaaNDilya-aapasthambaadgaL sonnathuvum
aachaaryanukku pratyupakaaram sonnapaDI anru; Saastra chakshussaana ivan
vizhikaNN kuruDan aagaamaikkum bhagavad anubhavam pOlE vilakshaNamaana iv
vanubhavathai janma bikshuvaana ivan izhavaamaikkum sollitrathanai?
Meaning:
?Like preventing a Sishya from becoming blind even with eyes wide open, the
Acharya gives advice merely in order that the Sishya who has the Sastra for
his eyes may not become blind of vision and in order that he, poor from his
birth onwards, may not lose this blissful experience which resembles the
blissful experience of Bhagavaan?
118
?ivan upadEsitha arthangaLai
kapaalstham yathaa tOyamsvadrutou cha yathaa paya: /
drishTam syaat sthaana dOshENa vriththa heenE tathaa srutam // engirapaDiyE
thun vipareeta anushTaanangaLaalE kapaalastha tOyaadigaLaip pOlE
anupajeevyam aakaadozhiyavum?
Meaning:
?Like water kept in a skull and milk preserved in a water-skin made of dog
leather become worthless owing to the impurity of the containers, the Sishya
should not let the instructions imparted to him become useless by actions
and observances opposed to them and passing them on to unworthy persons?
119
yachrutam na viragaaya na dharmaaya na saantayE /
subaddham api sabdEna kaaka vaasitam Eva that //?
Meaning:
"Like the cawing of a crow is useless, the Sastras learned, however
beautiful in its diction and style they may be, will become useless, if it
remains as a lesson but not brought to practice, for example, in the matter
of non-attachment to sense objects and in the performance of dharma with
serenity of mind?
120
paNditair artha kaarpaNyaat paNYastree bhir iva svayam /
aatmaa samskritya samskritya parOpakaraNee krita: //
ityaadigaLil parihasikkira paDiyEgaNika alamkaaram aakkudal, vilai chaadu
aakkutal, kurangin kaiyil poomaalai aakkutal seyyaadu ozhiyavum?
Meaning:
?Like a prostitute adorns herself, like sandal paste (chandana) made only
for sale, like the bag of parched rice emptied out in a thoroughfare, like
the garland of flowers in the hands of a monkey ? men who study Sastras and
utilize such knowledge merely as a means for moneymaking, would earn only
ridicule?
121
adhyaatma-rahasyangaLai sollumavan sampradaayaminrikkE irukka yEDu
paarthaadal, suvar yErik kETTadal, sollumaagil kaLavu koNdu aabharaNam
pooNDaar pOlE kaNDaarkku ellaam taan anja vENDum paDiyaam?
Meaning:
?Like one who wears a stolen jewel will be in constant fear of those who see
him, the man who imparts instruction in the mysteries of the science of the
soul without a traditional background (like PaaTasala or Kaalakshepams) but
merely on the strength of one's bookish knowledge or through knowledge
gained stealthily or by overhearing from a hiding place?
122
?PraNIpaadtyaa abhivaadhya Cha ityaadigaLir sollugira murai ozihiyak kETTu
sollumaagil kaalan koNDu aabharaNam ppooNDaar pOlE kaNDaar ellarum thannai
aruvurukkum paDiyaam?
Meaning:
?Like a person who wears jewels made from the money given to him with
?Kaala? is despised, the Sishya who teaches in violation of the regulations
and will be lose respect in the eyes of his own Sishya?
(Note: Kaala: When a man is terminally ill and longs for recovery, a figure
of a man (Kaalapurusha)is made with sesame seeds and decked with jewels and
is presented to a poor man along with some money as a gift. Receiving such
gifts is looked down upon as an utterly disgusting thing and extremely
sinful)
123
?yatha nyaayam kETTu solla seithE sollum pOdu guruvaip prakaasippiyaaddu
Ozhuyumaagil ivan sollugira arthangaL vErillaak korraan pOlE aDi atravaiyO
enru sishyanukkum athisankhai pirakkum paDiyaai anaadara vishayamaam?
Meaning:
?Like a plant growing on the branches of tree is deemed a parasite and
treated with contempt, even if a man who has learned according to
regulations, if he does not render due praise to his own Guru, he will
become suspect in the eyes of his Sishya, who might doubt the veracity and
authority of his teachings?
124
Aagaiyaal ViLkakup piDikkumavan tannai Raajaa oru kaaryathukkup pOga sonnaal
thun kaiyil viLakkai adukku praaptar aanaar kaiyilE koDuthup pOmaap pOlE
satpaatram aanaarkku thaan sollum pOdu thanakku upadEsitha aachaaryanai
murpaDa veLI iTTu pinbu thanakku upadishTamaana arthangaLaiyE sollavum?
Meaning:
"Like when a King?s torch bearer is commanded by the king to go on certain
other duties, he would hand over the torch in his hand to someone found fit
for holding it, a Sishya should not die without imparting the knowledge
gained to a worthy Sishya by first revealing the greatness of his own Guru
and then proceeding to teach the truths taught to him?
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6. FROM MAHABHARATA:
YAKSHA PRASNAM? Part 21: Prasnams 62 and 63
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd)
---------------------------------------------------------
PRASNAM 62
YAKSHA:
?KIM NU HITVAA PRIYO BHAVATI??
?BY ESCHEWING WHICH A PERSON BECOMES MORE LIKEABLE??
YUDISHTIRA:
??MAANAM HITVAA PRIYO BHAVATI?
?BY ESCHEWING EGO, OR IN OTHER WORDS, HIS SENSE OF SELF IMPORTANCE, A PERSON
BECOMES LIKEABLE TO ALL?
NOTES:
?anartha phalO maana:? Ego or self importance can only lead to bad
consequences is a wise saying. A person conscious of his self-importance
becomes boastful, vain. Loud and vexatious. He loses his friends faster than
he could gain them. Once the ego is destroyed, the person starts seeing
little of himself in every other person and little of them in him. He then
becomes humble, approachable, with a friendly countenance, kindly eye and a
sweet tongue. Others find it very easy to accept him and like him.
PRASNA 63:
YAKSHA:
? KIM NU HITVAA NA SOCHATI??
?AFTER ABANDONING WHICH DOES A PERSON NOT FEEL ANY SORROW??
YUDISHTIRA:
?KRODHAM HITVAA NA SOCHATI?
?THERE SHALL BE NO CAUSE FOR ANY SORROW ONCE ANGER IS TOTALLY ABANDONED?
NOTES:
Hunger and thirst can be overcome but not anger. Sage Viswamitra did penance
for thousands of years conquering hunger and thirst and mortifying his
flesh. But, he had no control over his anger even after becoming a sage. So
much so, when Dasaratha refused to send Rama with him, the sage became so
angry and so quickly that the entire earth started shaking as if struck by
an earthquake of enormous magnitude. The Devas felt great fear and troubled
in their seats. ?Chachaala vasudhaa kritsnaa dEvaanaam cha bhayam mahat? (VR
I.2.21: 4)
There is no such thing as anger well controlled. It is like a lightning
strike, cloud burst, landslide, flash flood ? all combined, against which no
protection is possible. It also robs the person completely of his good sense
and judgment.
When Sri Rama was asked by KaikEyi to go to the forest and Sri Rama agreed
readily, LakshmaNa was incensed. He thundered that single- handedly he would
take on everybody in the land and to start the proceedings, he would first
kill Dasaratha himself.
?hanishyE pitaram vriddham kaikEyyaasakta maanasam?
?I shall kill that old man, my father who has lost his mind and balance over
KaikEyi? (VR II.21.19)
An angry man loses sight of what is appropriate and what is not. He becomes
ready to commit the dastardliest crime.
Hanuman also discoursed that RavaNa did not take kindly to Hanuman?s advice
that he should hand over Sri Sita to Sri Rama and also seek his pardon and
promptly ordered to set his tail on fire. With that fire, Hanuman managed to
burn almost the whole of Lanka. Then, he realized with shock that in his
anger combined with vanity and in his anxiety to teach a proper lesson to
RavaNa, he had overlooked that Sri Sita was also in the same Lanka. He
reflected thus:
"Kruddha: paapam na kuryaat ka: kruddhO hanyaad guroonapi?(VR 55.4)
?An angry person ? What sin will he not commit? He would not hesitate even
to slay his preceptor??
Therefore:
Ya: samutpatitam krOdham kshamayaiva nirasyati /
YathOragastvacham JeerNaam sarvE purush uchyatE //(VR 5.55.6)
? He who eschews his anger as soon as it is born and replaces it with a
sense of tolerance and forgiveness, even as a snake discards its useless
skin, can be deemed as honorable and venerable?.
As is well known, the snake has to shed its skin periodically. Otherwise, it
can overgrow and envelop its eyeball and make it blind.
? Give way to anger and you can then repent at leisure amidst total ruin let
loose by your anger; Eschew your anger by abandoning ego and self importance
and there will be no cause for distress or sorrow later?
This is the moral, which YudishTira conveys in this reply to the previous
question and this one together. A man is liked by all when he abandons his
ego and conceit; He himself becomes free from every kind of distress when he
abandons anger.
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