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- Subject: SriRangaSri Vol.4/27 d/ 07/16/03
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Thu, 17 Jul 2003 02:49:51 +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//
===========================================================
SRI RANGA SRI VOL.04 / ISSUE # 27 dated 16th July 2003
==========================================================
Dear Bhagavatas:
EDITORIAL:
IN THIS ISSUE:
1. IMPORTANT DAYS IN ?ADI?
(17th July 2003 to 17th August 2003)
We commenced from the last issue chronicling the important days (not exactly
Panchaanga Sangraham) at the beginning of every month of the Indian
Calendar. In this issue, we present the important days in ADI (aka AashaaDa)
for the general information of members.
IMPORTANT DISCLAIMER
We do not guarantee the accuracy of the information because these are based
on the available Panchaangams and the monthly religious Journals received
from India that very often differ in details.
Readers are requested to check and verify and bring to our notice any
corrections quoting appropriate authority.
--------------------------------------------------------------
2. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 6
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. (Text of the lecture received from Dr. Miss
M.S.Ramesh, IAS)
-----------------------------------------------------------
3. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 4
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
-----------------------------------------------------------
4. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 9 THE GLORY OF VASISHTA GOTRAM ? Section 3
(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)
----------------------------------------------------------
5. FROM MAHABHARATA: YAKSHA PRASNAM? Part 25:
Prasnams 70 and 71 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of
Govt. of India.
================================================================
110 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 &
- 26 Issues of Vol. 4
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri by Sri Diwakar Kannan.
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 ?
"SriRang++aSri-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.
- Important days in the year Subhaanu, with text of Sankalpams for different
occasions like Amavasya etc. by Sri K.P.Narasimhan Swami.
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
2. IMPORTANT DAYS IN ?ADI?
(17th July 2003 to 17th August 2003)
We commenced from the last issue chronicling the important days (not exactly
Panchaanga Sangraham) at the beginning of every month of the Indian
Calendar. In this issue, we present the important days in ADI (aka AashaaDa)
for the general information of members.
IMPORTANT DISCLAIMER
We do not guarantee the accuracy of the information because these are based
on the available Panchaangams and the monthly religious Journals received
from India that very often differ in details.
Readers are requested to check and verify and bring to our notice any
corrections quoting appropriate authority.
----------------------------------------------------------------------------------------------
ADI (JULY ? AUGUST) Tamil Date English Date
Day
Rohini: 09 07/25 Fri
- AM 22
Mrigaseersham: 10 07/26 Sat
- NP32=AnnayaryaMD
Tiruvadirai 11 07/27 Sun
- NP35=Ayya Devanatha
Punarpoosam 12 07/28 Mon
- KP3/1=OPP.RDMD,
- Munivahana Swami
Poosam 13 07/29 Tues
- Prathivadibhayankaram
Annan,
- AM36
Ayilyam: 14 07/30 Wed
- KP3/2 OP.Krishnarya
Pooram 16 08/01 Fri
- SRI AANDAAL,
- AM 26
- Kandadai ThOzhappar
Uthram: 17 08/02 Sat
- PA38=Mysore
Swathi 20 08/05 Tues
- AM25Baradwaja Srinivasa Jeeyar
Pooradam: 24
08/09 Sat
- Poundarikapuram
Andavan (PP)
Uthradam 25 08/10 Sun
- YAMUNA MUNI
(ALAVANDAR),
- AM 14
Tiruvonam: 26 08/11 Mon
- PunDareekAkshar
- Therkkaazhwaar
Revathi: 31 08/16 Sat
- PA36=Tenbarai
OTHER EVENTS IN
ADI MONTH
ADI PanDigai (DakshiNaayanam) 01 07/17 Thur
KrishNa Paksha Ekaadasi 08 07/24 Thur
ADI Amavaasya 12 07/28 Mon
Sri Badrinarayanar
& PatineTTaam Perukku 18 08/03 Sun
Periya Tiruvadi (Pakshiraja) 20 08/05 Tues
Sukla Paksha Ekaadasi 23 08/08 Fri
SravaNa vratam 26 08/11 Mon
PourNami 27 08/12 Tues
Upakarma & Gayatri Japam (Rig and Yajur) (AvaNI AviTTam)*
· As per Pambu Panchangam, Sri Nrisimhapriya (June), Sri Desika Darsana
Diary & Guide, It is learned that PouNDarikapuram Asramam has also advised
this.
The Niyamanan by Parakaala MaTam is not available at this point of time.
· For Periyasramam Sishyas, H.H. Niyamanam is to observe Upakarma on 13th
July 2003 and Gayatri Japam on 12th August 2003 (Sri Ranganatha Paduka May
issue).
IMPORTANT NOTE:
Bhagavatas belonging to the various MaTams and Ashramams may follow
observations
as per the niyamanams of the respective Acharyas
=======================================================
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=======================================================
2. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 6
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. (Text of the lecture received from Dr. Miss
M.S.Ramesh, IAS)
-------------------------------------------------------------------------------------
The poet takes considerable pride in describing South India. It has several
attractions: first and foremost among them is that it is dotted by a number
of holy places (sthaanait divyaH). This is another expression for Divya
Desas, the divine abodes for Lord VishNu. The south is beautiful with sandal
forests (of course, this is a hide out for the most notorious smuggler). The
South is also the source of pearls and the mother of gentle breeze because
of the location of the Malaya Mountain. But, there is one drawback with the
South ? It is the abode of Raakshasas. Rama says that the swan will have to
put up with this one trifling demerit and come out to help him, the hapless
one:
Sthaanair divyaih upachitaguNam chandana araNya ramyaam
Muktaasutim Malaya marutam maataram dakshiNaasaam /
Asmat preetyai janaka tanayaa jeevitaartham cha gacchan
Ekam rakshaahpadam iti sakhE dOsha lEsam sahEthat//
The swan is asked to keep flying, looking at the beautiful village girls
down below on earth and cross the country sides full of forests, mountains
and rivers. Rama asks the swan to hear and enjoy the melodious songs sung by
girls guarding crops, sitting in the shade of sugarcane plantations. These
songs are an admixture of the Telugu and Kannada languages, says Desika:
KarnaaTa aandhra vyatikaravasaat karburE gitibhEdE muhyanteenaam madana
kalusham maugdhyam aasvaadayEthah (I.20)
Rama then asks the swan to proceed to the Anjanaadri (Tirumala hills) and
have darshan of the Lord there. There is a beautiful description of the
mountain range in two verses (VV21, 22). By reason of its being the abode of
VishNu, by reason of its supporting the earth, by reason of its [peaks which
are full of precious stones and by reason of the small white clouds which
appear like the recently cast off sloughs, the devotees consider the
mountain to be an embodiment of the primordial serpent, AdisEsha himself.
VishNOr vaasaad avani vahanaat baddha ratnaih sirObhih
SEshah saakshaad ayam iti janaih samyag unneeyamaanah /
Abhrair yukto laghubhir acirOnmukta- nirmOka kalpaih
AgrE bhaavi tadanu nayanE ranjayan anjanaadrih //(21)
The greatness of this mountain is that men who ascend it and the celestials
who descend on it from the skies have their sattva guNa heightened, and thus
become equal before the Lord?s eyes. They forget their differences and
worship the Lord together in groups. We may note that even now, this is the
situation obtaining at Tirumala in the divine presence of Lord Sri
vEnkatEswara.
Tattraarudhair mahati manujaih svargibhiscaavateernaih
SattvOnmEshaad vyaapagata- mithastaaar atmayaadibhEdaih /
SaadhaaraNyaat phalapariNateh sanghaasO badhyamaanaam
Saktyaa kaamam madhuvijayinah tvarh cha kuryaah saparyaam //
Then comes the description of the SuarNamukhari river (now called
Svaramukhi) situated to the south of the Anjanaadri. The river, fancied as a
woman devotee, is described as carrying flowers from the adjacent forest
trees with her wave-like hands, for the worship of Lord Siva, says the poet.
This is an obvious reference to the temple of Lord Siva at SriKaaLahasti:
StOkonmagna sphurita puLinam tvan nivaasEcchayecva
Draksyasyaaraat knaka mukharirh dakshiNaam anjanaadrrEh /
Aasannaanaam vanaviTapinaarh veechihastaihPrasuuna-nyarcahEtOr upharati yaa
noonam ardhEndu moulEh / (23)
Rferences like these make it clear that our author Sri Desika is NOT a
fanatical SrivaishNava abhorring and avoiding even the mention of the name
of gods other than VishNu. Indeed in an earlier verse also (12), reference
has been made to Lord Siva. The all-white swan covered by the red pollen of
the bandhujiva flowers scattered by wind, is said to resemble the crescent
moon on Lord Siva?s head. How can the crescent moon look like the swan,
which is rather full and circular in shape? The poet answers that crescent
moon looks full because of the pollen of the bandhujiva flowers. For total
similarity, the moon should also look red. How could this be possible?
Desika says that this is possible because the crescent moon on Siva?s head
comes into contact with the red lac painted on Paarvati?s feet.
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To Continue
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xx==============================================================DDESIIKAMRUTHAM
II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 4
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS
------------------------------------------------------------------------------------------
Having established the Distinctive Doctrine of our Sampradaayam to be the
SharIra-SharIri bhAvam, and expounded on the derived relationships of the
Lord being our Sole Support, the Magnificent Master and the Controller of
all our actions, Swami Desikan proceeds to identify the specific locations
in the Rahasya Trayam (the three esoteric mantras), where the aforesaid
associations are outlined.
In the process, the Acharya also provides a sneak preview of the bewitching
panorama that lies ahead in his magnum opus.
Though they deal with essentially the same subject matter, the functions of
the three magnificent mantras are distinct and different. The Charamasloka,
enunciated by the Gitacharya, tells us that the Lord Himself is the
ever-available strategy for attaining Him. He is ever ready to liberate us
and to bestow on us bliss equal to His own. For availing His munificence, we
have to surrender ourselves to Him, heart and soul. Thus, while Emperuman is
the sole strategy for liberation and is the existing and established means
therefor (SiddhOpAyam), we have to proffer a willing hand to grasp His
extended one. For this, the Lord prescribes an absolute surrender (Prapatti,
forming the SAdhyOpAyam) unto Himself. Thus the Charamasloka enjoins upon us
to perform Sharanagati to the Lord.
The Dvayam, extolled to be a gem among mantras (?Mantra Ratnam?), consisting
of two significant sentences, lays down the procedure for performing
Prapatti, as ordained by the Charama sloka.
The observance of Sharanagati, as prescribed in the Charama Sloka and
practiced through the utterance of the Dvaya Mantra, presupposes the
knowledge of several significant and enabling concepts, all of which are to
be found embedded in the extremely valuable eight-lettered formulation, the
Ashtakshara. Though tiny in its form, this mantra is capable of throwing up
a wealth of meaning, just as a small mirror reflects huge images,
notwithstanding its physical diminutiveness.
Taking the Ashtakshara first, Swami Desikan points out that the relationship
of the Support and the Supported, subsisting between the Lord and us, is
outlined in the ?Narayana? padam, which is the third word of the magnificent
mantra.
It is not without significance that despite the thousands of beautiful names
the Lord has, the Upanishad prefers to identify the Paramapurusha as
?Narayana? (?Narayana Param Brahma?). Dissatisfied with a single utterance,
the Narayana anuvaka engages in a blissful repetition of the blessed name,
much in the fashion of a child with a beloved toy, loathe to letting go of
it. Thus the Narayana nama has the stamp of approval of Vedanta and of seers
like Sri Tirumangai Mannan, who extols its praise at the very beginning of
his Periya Tirumozhi (?nalam tarum sollai nAn kaNdu koNdEn, Narayana ennum
nAmam?). We don?t have to delve deep into his work to discover the
invaluable pearl of the Narayana nama, as the work begins with the same. It
is perhaps for this reason that the Azhwar?s work is praised as ?arivu tarum
Peria Tirumozhi?.
And what does this name Narayana indicate? Etymologically, the compound word
can be split into two independent syllables-?nArA:? meaning individual
souls, and ?ayanam?, referring to residence or resting place.
In the first formulation, the Narayana padam is construed thus-?NArA: yasya
ayanam, sa Narayana:?, defining the Lord as One to whom all the sentient
souls and non-sentient matter form a resting place, or in whom / which He
resides. When we say that the Jivas form the residence for the Lord, we say
in other words that He is ever-present in all matter, sentient and
otherwise, pervades everyone and everything, (?antar bahis cha tath sarvam
vyApya Narayana sthitha:?) as their inseparable Inner Dweller, as the
antaryAmI who resides in their hearts and controls all their actions. The
all-pervading nature of the Lord (?VyApakatvam?) is thus derived from this
interpretation, as is that of the Universal Controller (?niyantA?). This is
but a condensation from the Shruti dictum (?anta: pravishta: SAstA janAnAm
sarvAtmA?)
The second interpretation of the Narayana padam portrays His role as the
physical support of all beings. ?nArANAm ayanam ya:? is the alternate
version, meaning that He is the residence, refuge and abode of all souls and
matter. He is thus the support of all Jivas, who form His sharIram, shoring
them up both physically and through His divine will or Sankalpam, as seen
earlier.
Thus, the Narayana padam indicates the following?that the Lord is our
inseparable and sole support, as also that He is all-pervading and controls
each and every soul, all the time. In other words, the Jivas have no other
support and are pervaded by none other than Narayana.
Similarly, the Pranava, which is a word consisting of three letters,
indicates that the individual soul exists solely for the purposes of the
Lord. Though in our ignorance we might imagine the purpose of our existence
to be for the gratification of ourselves and those near and dear to us, the
inalienable fact remains that all of us subsist solely for the function of
affording some form of satisfaction to the Lord. It should not be construed
here that the Lord is dependent upon us for gratification, as He doesn?t
want anything, being an ?avApta samasta kAma:? one all of whose desires are
fulfilled. As SEshAs of the Lord, it behooves us to provide Him satisfaction
or delight in some form or the other. ?tanakkE Aga enai koLLum IdE? says Sri
Nammazhwar, praying for an existence solely for the Lord?s purposes, as
behooves the blessed soul, representing the concept of PArArthyam.
The intermediate word of the Ashtakshara, viz., and ?nama:? explicitly
negates the notion of independence of the individual soul and, by
implication, confirms its absolute dependence on the Lord, underlining the
Jiva?s ?PAratantryam?. When we are solely dependent on the Lord, it follows
that we have no refuge other than Emperuman, which represents the
characteristic of ?ananya sharanatvam?.
To summarize, the first of the three great mantras, the Ashtaksharam,
consisting of three distinct words, themselves compound ones indicating a
plethora of purport, indicates the following relationships flowing out of
the Critical Concept: -
1. Emperuman being our sole Support, physically and through His divine
will (ananya AdhAratvam)
2. Our being pervaded solely by the Lord (ananya vyApyatvam)
3. Our being controlled solely by Emperuman, as our antaryAmI (ananya
prEryatvam)
(These are the truisms that the Narayana padam specifies)
4. Our existing solely for the pleasure and purpose of the Lord (ananya
prayOjanatvam)
5. Emperuman being our sole sanctuary, abode and asylum and the lack of
need for us to even consider alternate sources of support and succor (ananya
sharanatvam).
The same arcane concepts, made much simpler for our benefit, are portrayed
by the Dvaya mantra too. As we know, this mantra derives its name from its
being comprised of two sentences of considerable significance, bearing the
stamp of authenticity of the Shruti. The first of these sentences consists
of a declaration of the surrendering soul that it is seeking refuge in the
lotus feet of the Lord and His Divine Consort. Ipso facto, this rules out
the quest for succor elsewhere, and thus incorporates the concept of ananya
sharanatvam described above. The second sentence forms the Prapanna?s avowal
that he exists solely for the purposes and pleasure of Sria: Pati, and none
other, in a statement of ananya prayOjanatvam.
These very same concepts are there for all to find in the Charamaslokam too,
which is the third of the esoteric triad.
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To Continue
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4. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 9 THE GLORY OF VASISHTA GOTRAM ? Section 3
(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)
------------------------------------------------------------------------------------------------
VASISHTA WAS BRAHMA!
You may wonder how is this possible. It is common knowledge that VasishTa
was actually the son (Saakshaat putran) of Brahma. Then, how could he be
deemed as Brahma himself?
To answer this paradox, we have to have a look at the basics of Yaagas.
The performer of any sacrifice (Yajamaana) is required to be assisted by
Ritviks. The number of Ritviks varies according to the various types of
Yaagas. For example, ?JyotishTomam? aka ?SOma yaagam? would need 16 Ritviks
who would act in 4 different groups each consisting of 4 Ritviks. One among
them will be the chief of the particular group, others being assistants to
him. These chiefs are called Advaryu, Hotaa, Udgaataa and Brahmaa. Advaryu
assumes responsibility for the conduct of the Yaaga as laid down in the
procedural manual of Yajur Veda; Hotaa takes the responsibility for reciting
the Rik mantras as per the Rik vEda; Udgaata sings the samans (more or less
the same mantras but set to music) in the manner laid down in the Saama
Veda. The last one who supervises the entire procedure (Master of
ceremonies?) is called Brahma. This is the most difficult assignment because
he has to have his eyes and ears all around to see that nothing happens to
vitiate the efficacy of the performance. Thus, VasishTa, the ?Brahma putra?
and Ritviks belonging to his lineage are eligible to carry on this function.
VASISHTA AND INDRA
Vedas give another reason for this. In Soma Yaaga, the primary deity is
Indra. VasishTa is the one who has ?actually seen? (Pratyaksham) Indra,
which other Rishis could not do. And, when he had this Pratyaksham, Indra
initiated him into a secret mantra called ?stOmabhaaga? and because of his
knowledge of this secret formula; he would be honored as Brahma in all
sacrifices. And, Indra advised him not to reveal it to other Rishis. Because
of this, the descendents of VasishTa came to occupy this coveted position in
all yaagas.
RishyO vaa Indram pratyaksham naapasyan/ thum VasishTa: pratyaksham
apasyath/ sO abhraveet braahmaNam tE vakshyaami yathaa tvat purOhitaa:
prajaa: prajanishyantE/ atha itarEbhyO rishibhyO maa prOvaacha iti tasmaa
yetanta stOmabhaagaan abhraveet tatO VasishTa purOhitaa: prajaa:
praajaayanta tasmaad VasishTO Brahmaa kaarya:/
(Taittriya Samhita 3.5.2)
VASISHTA AND ARUNDATI
As we saw earlier, VasishTa and his spouse Arundati formed a perfect couple
?made for each other? each enhancing the glory of the other. There are
several mantras attesting to this (e.g.)
Sapta rishaya: prathmaam krittikaanaam arundatee yad druvataam ha ninyu:/
Shad krittikaa mukhya yOgam vahanteeyam asmaakamEdhatvashTamee /
(Mantra Prasnam 1.9.7)
This is an important mantram in which Arundati?s name occurs. At the time of
commencement of Oupaasanam, it is customary for the groom to ?show? ?Dhruva?
and ?Arundati? stars. This is the mantram that is recited on the occasion.
The seven Rishis (Sapta Rishis) on the firmament are Mareechi, Atri,
Angeeras, Pulastyar, Pulahar, Kratu, and VasishTa. They have their
respective wives who had their respective names, but collectively they were
called by the name ?Krittika?. Arundati is the 7th Krittika. All the other
Rishis and their wives acknowledged that ?Arundati? was the firmest one. The
groom while ?showing? the Arundati star, tells his bride to be firm and act
as the ?8th Krittika? taking after the 7th one viz., Arundati.
Arundati was never separated from VasihTa and they could be seen always
together, KaaLidaasa says in his ?Raghu Vamsa? that when King Dileepan
visited VasishTa?s place, he paid his respects to both of them ?together?.
In Kumaara Sambhavam also this togetherness of this couple has been referred
to in the context of the Sapta Rishis negotiating the marriage proposals
between Lord Siva and Paarvati. While other Rishis came without their
spouses, only Arundati accompanied her husband during the negotiations!
It is the ?Brahmavarchas? of VasishTa that was responsible for the ultimate
coronation of Sri Rama and the establishment of ?Rama Rajya?.
Such is the glory of VasishTa GOtram.
(Postings on VasisTa GOtram completed)
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To Continue - Gautama GOtram
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5. FROM MAHABHARATA: YAKSHA PRASNAM? Part 25:
Prasnams 70 and 71 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of
Govt. of India.
----------------------------------------------------------------------------------------------------------------------------
PRASNAM 70
YAKSHA:
?KENASVIDAAVATO LOKAH??
?WHAT IS THIS WORLD OF HUMAN BEINGS AND LIVING THINGS ENVELOPED WITH??
YUDISHTIRA:
?AGJNAANAADAAVATO LOKAH?
?THIS WORLD OF LIVING THINGS AND HUMAN BEINGS IS ENVELOPED BY IGNORANCE?
NOTES:
Does YudishTiar mean that for the universe and its inhabitants there can be
no redemption or salvation? Surely, YudishTira with his luminous mind cannot
believe ion it, much less say it. Possibly, he meant that the world is
gross. What YudishTira possible means may be better understood by studying
the following verse from the BrahmaaNDa valli of Taittriya Upanishad, which
explains how this manifested world is gross:
Yetasmaad aatmana aakaasaah sambhootah /Aakaasaad vaayu: / VaayOragnih/
agnOraapah / adbhyah pritvi //
From that Atman, the Supreme truth, space is born; wherefrom was born air;
Out of that emerged the fire; from fire came water and from water emerged
the earth.
If the space that emerged from truth is subtlest of the five elements, air
that came out of it was gross and grosser still were the fire and water. The
earth that emerged last was the grossest of all.
All the living beings are composed of the five elements and this composition
even at its efficient best is full of infirmities like stupidity, obscurity,
unwillingness to change etc which in other words, is tamas or ignorance.
This state of affairs can change through self-purification so that the
Purusha can separate from Prakriti and become the knower, the upholder.
PRASNAM 71
YAKSHA:
?KENASVIT NA PRAKAASATE??
?WHY DOES IT NOT SHINE??
YUDISHTIRA:
?TAMASAA NA PRAKAASATE?
?IT DOES NOTVSHINE BECAUSE IT IS SMOTHERED BY DARKNESS,?
NOTES:
Tamas is the most downgraded and inferior of the three guNas (attributes)
that animate all, existence. Rajas and Sattva are the other two.
Tamas is responsible to the black hole in space whose gravitational force is
so high that even light cannot escape from it! It is full of darkness,
indolence, obstinacy; it is unconscious of progress and is, therefore,
unwilling to progress. The greatest detriment to progress and enlightenment
is ignorance. Ignorance is a state of not being aware of light! No progress
towards light is possible until this Tamasic dark sheath is shed off. Sri
Aurobindo explains thus:
? Man is a being from the mental worlds whose mentality works here involved,
obscure and degraded in a physical brain, shut off from its own divine
powers and impotent to change life beyond certain narrow and precarious
limits?
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