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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 # 32 dated 25th August 2003
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IMPORTANT POLICY STATEMENT:
Kind attention of contributors is invited to the guidelines in "Sri 
Ranga Sri" Issues 04/24 dated 06/05/03 and 04/25dated 06/06/03 and 
the amendment in 04/28 dated 07/29/03 (archived at Yahoo group 
Messages 2678, 2691 and 2903). 

NO DISCUSSIONS will be allowed in the JOURNAL even on matters 
featured in the Regular Issues of the JOURNAL. Any such discussions, 
comments, criticisms or responses may be addressed to - 
Satsangam@xxxxxxxxxxxxxxxx

As only members can post, those desiring to post may enroll in the 
first place, by sending email to -
Satsangam-Subscribe@xxxxxxxxxxxxxxx   
===========================================================
Dear Bhagavatas:
=================================================
EDITORIAL: 1: Dri Vasudha Narayanan joins the BAC
=================================================
Many of you know Prof. Vasudha Narayanan, a member of SRS. A staunch 
SrivaishNavite by faith, she has made us proud by being the President 
of the "American Academy of Religion". Besides being a Professor of 
Religion in the University of Florida, she is known worldwide for her 
monumental books like-
"Archavatara: On Earth as He is in Heaven"
"Gods of flesh. Gods of Stone"
"TiruppaaN Alwar, Life, Lyrics and Legacy" Paper presented for the 
panel on "Untouchable Saints of Medieval India"
"The Vernacular Veda: Revelation, Recitation and Ritual"
"The Way and the goal: Expressions of Devotion in the Early Sri 
Vaishnava tradition"

We are glad to announce that she has kindly consented to adorn the 
Board of Advisory Consultants (BAC) of "Sri Ranga Sri". We believe 
that her participation will greatly enhance the prestige of 
SrivaishNavam through "Sri Ranga Sri" in the eyes of experts in World 
Religions.

Our Srikaaryam Swami, Sriman Sadagopan Iyengar writes:
"Dr. Vasudha's acceptance is a measure of her regard and appreciation 
for you personally and to the popularity of Srirangasri. I am sure 
that her presence on the Adversarial Board would lend the august body 
another enlightened view point"

I look forward to her more active and meaningful participation in 
enriching the quality and content of 
"Sri Ranga Sri" in the days ahead.
================================================================
EDITORIAL: 2: MahamahOPadhyaaya Sri Srivatsankachariar Swami
================================================================
We were shocked to learn that our revered Achaarya, 
MahaamahOpaadhyaaya Sri Srivatsankachariar Swami met with a traffic 
accident a week ago and was admitted in the Apollo Hospital, Chennai. 
WE learned also that by the grace of the Divya Dhampatis, he is out 
of danger and is likely to be discharged shortly. By the time of 
release of this issue, we hope he would have retuned home safe and 
sound. Let us pray to the divine couple for his speedy and complete 
recovery. May the Lord bless him with many more years for educating 
us.
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IN THIS ISSUE:
1.DESIKAMRUTHAM I:
"Humility of Swami Desika"- "Footwear declare his humility!
Anbil Ramaswamy
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2. DESIKAMRUTHAM II
SRIMAD RAHASYA TRAYA SARAM
The five Fundamentals- 1.
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
"SRIKAARYAM" OF THE BOARD OF ADVISORS OF "SRI RANGA SRI"
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3. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 10 THE GLORY OF GOUTAMA GOTRAM ? 2
" GOUTAMA DROWNS HIS FATHER!"
(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)
----------------------------------------------------------------
4. FROM MAHABHARATA: YAKSHA PRASNAM" Part 27:
Prasnams 76 and 77
By Sri M.K. Ramaswamy Iyengar Swami, 
Senior Officer of Govt. of India.
===========================================================
115 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 &
-       31 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 content 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.
-       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 sites:

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:
"Humility of Swami Desika" - "Footwear declare his humility!"
Anbil Ramaswamy
--------------------------------------------------------
There are numerous examples, gleaned from his StOtras, to attest to 
this single striking quality of humility. These have been serialized 
under the title "Swami Desika's Naichya Anusantaanam and Saatvika 
Ahamkaaram" (archived at http://groups.yahoo.com/group/bhakti-list 
during September to November 1999) and published in "Sri Desika Seva" 
Journal in India. 

There are quite a few instances in his actual life-history revealing 
with astounding effect, Swami's humility and magnanimity, To cite 
only a couple of examples:

1.      A FOOTWEAR INCIDENT: (FOOTWEAR OF BHAAGAVATAS)
Once when some jealous people wanted to humiliate him, hung a string 
of footwear over the entrance door of his residence, Swami was quite 
unruffled. 

On the other hand, he gave out a beautiful verse:
Jnaanaavalanbakah kEchit kEchit karmavalamakah /
vayam tu Hari daasaanaam paadarakshaavalambakah //
meaning:
"Some depend on knowledge (Jnaana), some others on action (karma) but 
we depend on the footwear of the servants of the Lord for salvation". 

Those who came to humble him stood humbled!

2.      ANOTHER FOOTWEAR INCIDENT: (FOOTWEAR OF BHAGAVAAN)

When Azhagiya MaNavaaLa Naayanaar (Brother of PiLLai LOkaachaarya) 
offered to compose 1000 verses in one night, praising the feet of the 
Lord and challenged Swami to compete, Swami agreed to do so not on 
the feet of the Lord but on the footwear of the Lord. 

The reason was that he was sure to defeat his challenger but he did 
not wish to put him to shame in the eyes of BhAgavatAs who might 
engage in an invidious comparison of the two works if they were to be 
on the same subject!

Can there be a greater example of consideration for a fellow 
Bhaagavata? 

Though he commenced late, he poured out with bewildering rapidity an 
epic 'Paaduka Sahasram' and completed it well before daybreak. The 
1,000 verses of this epic is an example of literary excellence and 
lofty thoughts - a wonderful masterpiece of how a single subject like 
the sandals could be expressed in so many different ways and yet hold 
up the imagination and interest of the audience! 

And, his opponent could not compose more than 300 verses and accepted 
defeat.  

In the words of Dr. M. Narasimhachariar Swami, an eminent Scholar and 
doyen of Tannachaarya Sampradaayam and Editor of English Nrisimha 
Priya Journal: 

" With his characteristic humility, the unassuming Desika put his 
rival in a still more unenviable position by extemporizing the 
following verse:

SootE Sukara yuvatih, Sutasatam ati durbhagam jhaTiti /
KariNi chiraaya SootE sakala-maheepala-lalitam kalabham//
meaning:
" A sow, i.e a she pig gives birth to a hundred, ugly young ones in a 
trice whereas a cow i.e. female elephant gives birth to a stately 
baby over a long period, which is fondled by the rulers of the land.

What a poet! What humility!"
What a magnanimous and charitable disposition in assuaging his 
defeated rival to "feel at home", despite his failure!

Let us pray at the feet of this great Achaarya, to grant us at least 
an iota of humility, if nothing else!

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2. DESIKAMRUTHAM II
SRIMAD RAHASYA TRAYA SARAM
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
"SRIKAARYAM" OF THE BOARD OF ADVISORS OF "SRI RANGA SRI"
The Five Fundamentals-1
-----------------------------------------------------------
Srimad Rahasyatraya Saram could be termed a work of devotion. 
However, unlike other such works which are based on the premise of 
axiomatic and unquestioning acceptance, Swami Desikan's magnum opus 
is a veritable citadel of logic and reason, built patiently brick by 
brick, an invincible structure that has stood the test of time and 
critique, informed and otherwise, for seven hundred and odd years. 
The progression from one topic to another is logical, with the 
previous chapter laying a firm foundation for what follows. The 
Master Logician that he is, Swami Desikan puts forth reasoned 
arguments for each and every concept propounded in this great work, 
himself raising possible objections to a particular tenet and 
furnishing a convincing explanation too. And, all of this, with the 
constant undercurrent of matchless devotion. If we look up to this 
work even today for education and enlightenment, after seven long 
centuries populated with disbelievers, nihilists, pseudo-philosophers 
and the like, it is due to the irrefutable logic and rigorous 
reasoning which form the concrete core of the magnificent structure, 
keeping it standing tall, proud and invincible amidst the ruins of 
weak and worthless philosophies which have perished with their 
inventors.

We saw in the last chapter, the PradhAna Pratitantra adhikAram, the 
several significant and extremely special relationships of Supporter 
and Supported, Controller and Controlled, AtmA and SharIram etc., 
subsisting between Emperuman, who is the Lord and Master and 
ourselves who are His natural slaves and servants. A clear 
conceptualization of these exquisite relationships, the "Sambandha 
gnAnam", bestows on us the all-important knowledge about the Five 
Fundamental Factors that form the subject matter of all Scripture, be 
it the vast and venerated Shruti, the glorious itihAsAs Srimad 
Ramayana and Sri Mahabharata, the eighteen PurANAs or the emotional 
outpourings of Azhwars. Any Scripture worth its name must cover these 
five concepts, the knowledge of which is an essential prerequisite 
for enlightenment.

Can mere familiarity with the SEsha-SEshI (Master-Slave) relationship 
the Lord has with us afford us comprehensive information? No, for, we 
have to delve deep into the nature of the Master, that of the Slave, 
the strategy the latter has to adopt to rid oneself of bondage, what 
awaits the free soul at journey's end and the hurdles in the path of 
the Pilgrim's Progress. An incisive insight into these five elements 
is needed, if at all we are to aim at freedom from this apparently 
eternal cycle of births and deaths resembling an unending merry-go-
round, without any merriment in it. Since these five fundamental 
concepts are essential to the comprehension of the matters that lie 
ahead, Swami Desikan deals with this chapter in some detail, adducing 
scriptural authority at each and every stage to buttress his 
formulations.

The following couplet from the HArIta SamhitA summarizes the arttha 
Panchakam (i.e) the five essential truths.

"PrApyasya BrahmaNO roopam, PrAptuscha pratyak Atmana:
PrAptyupAyam phalam chaiva tathA PrApti virOdhi cha
Vadanti sakalA VEdA: sEtihAsa PurANakA:"
        
The ultimate object of all sections of the Shruti, of the itihAsAs 
and PurANas is to clarify the true nature of the following five 
concepts-
1)      the nature and attributes of the glorious Lord, 
2)      the characteristics and qualities of the individual soul,
3)      the nature of the strategy the soul has to adopt, if it is to 
attain liberation from its mundane shackles,
4)      the nature of the bliss that awaits the Jeevatma upon its 
deliverance and 
5)      the apparently insurmountable hurdles that trip up the 
individual soul at every step towards emancipation.

First and foremost, we should have a clear comprehension of the 
nature of the Lord, who is held out as the loftiest of all goals to 
be attained by all, irrespective of their stage or status in this 
world. Such knowledge is essential, so that we know what we are 
aiming at. Though religions may differ on the identity of the 
Godhead, they are unanimous in recognizing the attainment of the Lord 
as the "Parama PurushArttham" (the ultimate aspiration). 

Other intermediate, secular goals would always be there like building 
a palatial house, owning a paradise on wheels, achieving name and 
fame in one's chosen avocation, etc., but when a person is in the 
twilight of his life, he thinks not of all that he has amassed but 
only of avoiding somehow the sorrowful experiences life has put his 
way. And such thought leads him straight to the Scripture, which in 
turn shows up the Lord in all His glory and makes the weary traveler 
on life's thorny path crave for seeing, feeling, adulating and 
adoring the Ultimate Being in person.

Given this objective of reaching the Lord, we would attempt it only 
if we knew fully, or at least as much as possible, of Emperuman's 
grandeur. Who is He? What does He look like? What are His attributes, 
if He indeed has any? Is He alone or does He have a Consort? Is He a 
mixture of good and bad, as we are, or is He beyond all this, a mere 
inert being, devoid of qualifying characteristics?

Incidentally, is it really a "He" or a "She" or, as some say, only 
an "It"? What are the specific spots in the Rahasya Trayam where the 
Lord is portrayed in all His magnificence? These and other questions 
find an answer in this chapter.

The very first letter of the AshtAkshara mantra (and indeed of the 
entire alphabet), in particular the first akshara of the PraNavam, 
the letter A (akAram), though short in syllable, is extremely 
eloquent in purport, conclusively identifying the Godhead to be 
Sriman Narayana-"akArArtthO VishNu:" 

Similarly, the Narayana padam (the unqualified tirunAmam in the 
Ashtakshara and the qualified ones in the Dvaya mantrA) too sets out 
many an attribute of the glorious Lord. 

The Charama sloka too amplifies Emperuman's nature and stature in the 
words "MAm" and "aham". While detailed coverage on these aspects of 
the three mantras would be attempted later, it would suffice to say 
now that the Brahmam's nature is alluded to in the aforesaid parts of 
these exalted mantras.

Before embarking on the thumbnail sketch Swami Desikan furnishes of 
the Ultimate, it is essential, however basic it may sound, to 
differentiate between Brahmam and BrahmA. While Brahmam refers to the 
Supreme Lord Sriman Narayana, who has none equal or superior to Him, 
BrahmA refers to the much lower deity with four heads, who performs 
the job of Creation entrusted to him by Sriman Narayana. BrahmA is 
one among the three deities, looking after creation, protection and 
destruction respectively and is as much susceptible to the en-
shackling bonds of Karma as we mortals are, the only difference being 
that he has attained the exalted worlds through exceptional merit: 
but once the effect of this accumulated merit exhausts itself, BrahmA 
comes crashing down from his lofty perch in SatyalOkam to the mundane 
worlds below, to be born again. 

Swami Desikan reveals an extremely significant concept here. We have 
seen that the Lord, in all His glory, is to be contemplated upon at 
the specific spots in the three mantras, as indicated above. While 
engaging in this pleasurable exercise of reflection on the Lord, 
Swami Desikan tells us that Emperuman is always to be thought of as 
accompanied by His Divine Consort, Sri, who is His inalienable and 
constant companion. This is so because Sri Mahalakshmi is the most 
significant and defining attribute of the Lord ("svarUpa nirUpaka 
dharmam"), without knowledge of whom it would be impossible to know 
the Lord Himself. The Defining Attribute is an inseparable 
characteristic, which distinguishes the object it qualifies from 
others, conclusively establishing its identity and nature, as 
distinct from other objects. By this definition, PirATTi is the 
principal defining attribute of the Lord, helping us establish His 
identity as the Supreme Master of the Universe. It is She whose 
presence confirms the supremacy of the Lord beyond question, as the 
Para-Brahmam. 

Sri Alavandar, while listing out the distinguishing characteristics 
of the Ultimate, mentions association with Sri as the first and 
foremost-"ka: Sri: Sriya:" Just as Her presence in Sriman Narayana 
proves Him beyond doubt to be the Parabrahmam, conversely, the 
absence of Her association with other deities like BrahmA and Shiva 
delineates their infinitely lower status on the totem pole of 
divinity and makes them ineligible for adulation, says Azhwar-"Thiru 
illA dEvarai tErElmin dEvu". 

The plethora of pramANAs Swami Desikan quotes at this juncture may 
appear to be overkill, the adducing of no less than 26 texts from a 
wide-ranging selection of the Scripture. However, each of these 
quotations has a particular point to prove and aspect to elaborate, 
with regard to the inseparability of the Lord and His Consort. It is 
one of the glories of Srimad Rahasya Traya Saram there is absolutely 
no tautology: nor are there superfluous statements. Words or 
concepts, when repeated, are only for the purpose of conveying 
aspects and purports different from those already indicated.

It is in the company of this glorious PirATTi that the Lord is always 
to be contemplated, in all His states. Swami Desikan adduces pramANAs 
for PirATTi accompanying Emperuman in all His states. That She forms 
His inseparable companion in Paramapadam is brought out by the Lainga 
Purana sloka, 

"VaikuntE tu parE lOkE SriyA sArdham Jagatpati:
AstE Vishnu: achintyAtmA bhakati: bhAgavatai: saha".

The words "SriyA sArdham" indicate that the liberated soul finds the 
Lord only in the company of Sri Mahalakshmi.

Piratti's inseparability in the VyUha avastthA is proved by the Hari 
Vamsa couplet

"Esha Narayana: SrimAn ksheerArNava nikEtana:
nAga paryankam utsrijya hi AgatO MathurAm pureem"

The VyUha Emperuman too is to be seen only with His Consort in the 
Milky Ocean, according to this vachanam.

Next, Swami Desikan quotes the beautiful words of BrahmA from Srimad 
Ramayanam to prove that even during His numerous avatArAs, PiraaTTi 
is never separated from the Lord 

"BhavAn NarayanO dEva: SrImAn chakra dharO vibhu:
Eka shrungO VarAha: tvam bhoota bhavya sapatna jit"

Coming from BrahmA, the first-ever created deity who inhabits the 
lotus rising from the Lord's own navel, these are indeed credible 
words about the inseparability of PirATTi.

It is not only exalted deities like BrahmA who see the Lord as always 
accompanied by His Consort-even MandOdari, the Rakshasa queen, is 
aware of this fact and instantly identifies Rama as Sria: Pati-

"Tamasa: paramO dhAtA shankha chakra gadAdhara:
SrIvatsa vakshA nitya Sri:ajayya: shAsvatO dhruva:"

The beautiful words "nitya Sri:" indicate PirATTi being the Lord's 
constant companion.

For good measure, Swami Desikan quotes from that gem among Puranas, 
the Sri Vishnu Puranam, to confirm the inseparability of the Divine 
Consort-

"nityA Eva Esha JaganmAtA VishnO: Sri: anapAyinI
yatA sarvagatO Vishnu: tathaivEyam dvijOttama".
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- To Continue -
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3. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 10 THE GLORY OF GOUTAMA GOTRAM ? 2
GOUTAMA DROWNS HIS FATHER!
(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)
----------------------------------------------------------------------
"GOUTAMA DROWNS HIS FATHER!"
Another incident that does no credit to the great Sage is that on an 
occasion, he attempted to drown his own father.

Let us see how this happened.
His father was the Sage "Dheegrgha Tamas", son of Sage Usatyar and 
grandson of Sage Aangirasa. Due to a curse, he was born blind and 
hence his name "Dheegrgha Tamas" meaning "One in eternal darkness". 
Though he was physically blind, he had superior vision having 
mastered all the Vedas and Saastras and was respected by one and all. 
None came forward to marry this blind man. He remained a bachelor for 
long because of his congenital disability. At long last, a woman 
called "PradvEshi" agreed to marry him. Her first son was our 
Goutama, only to be followed in quick succession by many others 
without end!

"PardvEshi" got fed up with him and started hating her husband. One 
day, true to her name, she called her sons and directed them to throw 
away their old, decrepit and blind father in the river Ganga. Goutama 
and his brothers dutifully carried out the order instantly. They put 
him on a wooden plank (an apology for a boat) and let it float on the 
surface of the fast rushing, raging floodwaters. They returned home 
in smug satisfaction that they had not directly killed him and if the 
sharks in the river were to eat him up, it was not their fault! In 
those days, people used to adopt this method to get rid of unwanted 
persons. Was not KarNa given the same treatment by none other than 
his own mother?

Sometimes, the victims used to survive and live happily ever after, 
thanks to some good Samaritans as it happened in the case of KarNa. 
The poor old man was caught in the swirl and was struggling for life 
but he also luckily found a savior. A king who saw his predicament 
rescued him and took him under his tutelage.

Be that as it may. The question arises :
How could a Sage stoop to perpetrate such a heinous crime (adharmam), 
write on "Dharmam" in what is known as "Goutama Dharma Sutram" (GDS) 
and held in high esteem for this contribution?

This work seeks to provide guidance for leading a virtuous life. Is 
it not funny travesty and contradictory for the sage preaching good 
conduct contrary to what he himself practiced! 

But, Goutama is not seem to be alone but is in good company. Did not 
Parasurama cut off the head of his own mother? And, we see that on 
occasions, many other Rishis also transgressing moral codes of 
conduct.

It is natural for us to ponder over their indiscretions and tempted  
to generalize our condemnation against all Rishis in general.

Goutama seems to have entertained the same reflection on his own 
conduct. Even at the outset, in the said (GDS)he hastens to raise 
this question and proceeds to provide an answer.
"drushTO dharma vyatikramaH saahasam cha mahataam" (GDS 1.1.3) and 
"Avara dourbalyaath") Ibid 1.1.4)
Great ones have indeed transgressed Dharma and performed such 
extraordinary actions. But, others cannot copy them because they do 
not have the strength"

What is this "Strength", he speaks of? The great Rishis could do 
intense Tapas to neutralize the effects of their misdeeds committed 
due to force of circumstances. They had firm determination and the 
power to expiate their sins through "Praayschittam" and would never 
ever withdraw from taking adequate steps in this regard. Their only 
aim and objective would be to attain "Atma-Suddhi" and would not mind 
any shame or hardship, but with single-minded concentration would be 
ready to torture themselves for thousands of years till achieving 
this expiation.  

Lesser folks cannot attempt to do such feats. Therefore, it would be 
dangerous to cite them as precedents. If they had resorted to 
exceptionable behavior at times, they also had recourse to 
exceptional means to expiate the stigma attached to such conduct. We 
cannot adoptthe former when we are not capable of the latter.

This is the purport of the two Sutrams mentioned above.

That we have to follow the "Aachaarams" (Conduct) of Sages is true 
but the exceptions also have to be taken note of. The Conduct of 
great ones fall under two categories viz 
(1)     Those that are in accordance with Saastras and 
(2)     Those that are contrary to the Saastras. 
Others can follow those in category (1) by all means. In respect of 
(2), the Rishis knew that some of their actions were not in 
accordance with Dharma. Though they knew this, they had to perform 
them knowingly due to special circumstances.

It is not for ordinary folks like us to question what is Dharma and 
what is not in the case of Rishis. All we can do is to ascertain 
whether a particular action is sanctioned in the Saastras and avoid 
those that are not so sanctioned. 

Kumarila BhaTTar explains this very clearly in "Poorva Mimamsaa 
Darsanam,1.3.7, Tantra vaartikam" thus:

DushTa kaaraNa yaani karmaaNi saadhubhih /
prayuktaani prateeyEran dharmatVEnEva taanyapi//

Sareera sthitayE yaani sukhaartham vaa prayunjatE /
Arthaartha vaa na tEshvasti sishtaanaamEva dharma dheeh //

DharmatvEna prapannaani sishTair yaani tu kaanichit /
VaidikaiH kartru saamaanyaat tEshaam dharmatvam ishyatE //

Yo hi sdaachaara: puNyabudhyaa kriyatE, 
sa dhramaadarsatvam pratipadyEta / 
yas tu kaama krOdha lObha mOha sOkaadi hEtutvEnOpalakshyatE, 
sa yathaa vidhi pratishEdam vartishyatE//

sishTam yaavat sruti smritityOs tEna yanna virudhyatE /
that sishTaacharaNam dharma pranmaaNatvEna gamyatE //

yadi sishtasya kOpa: syaad virudhyETa pramaaNataa/
tadakOpaathtu na aachaara pramaaNatvam virudhyatE//

The above Slokas prove the above conclusions. Those well versed in 
Saastras have given this verdict after good deal of deliberations of 
the circumstances.

No doubt, for all intents and purposes, the action of Goutama was 
indeed "Adhrama"; so also was the conduct of Parasurama in cutting 
off the head of his mother.

Sometimes, parents differ from each other and order opposite actions 
on their sons and daughters. This is really a case of "Dharma 
SankaTam". Such a dilemma arose in the case of Sri Rama. His father 
asked him to go on exile to the forest. His mother, Kousalya 
prevailed upon him not to go. But, Sri Rama found an ingenious 
solution. Poor Parasurama and Goutama could not find such an escape 
route! They incurred enormous sin by their actions but also did 
enormous Tapas, the power of which relieved them of their sins. 

We ordinary folks should never make this a pretext to indulge 
in "adharma'. Kumarila BhaTTar again gives the example of a huge 
elephant playfully breaking a massive branch of a mammoth tree. 
Smaller animals cannot try to copy this and risk their life in the 
process. He says:
"Manda tapasaam gajairiva mahaa vaTa kaaashTaadi bhakshaNam aatma 
vinaasaayaiva syaat" (Tantra Vaartikam 1.3.7)

In our own times, Ramakrishna Paramahamsa while walking on the road 
with one of his disciples stopped to drink some liquor on a wayside 
grove. The disciple thought that he could also do the same. After 
sometime, they found molten iron in the boiling cauldron of a 
blacksmith. Without any hesitation, Ramakrishna drank of the liquid 
as easily as one would gulp down water. The disciple realized that he 
could not repeat the feat. The moral is that we should follow what 
great people advise and not try to do what they do.
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4. FROM MAHABHARATA: YAKSHA PRASNAM" Part 27:
Prasnams 76 and 77
By Sri M.K. Ramaswamy Iyengar Swami, 
Senior Officer of Govt. of India.
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PRASNAM 76
YAKSHA:
" SRAADDHAM MRUTAAM KATHAM VAA SYAATH?"
"WHEN DO THE RITES PERFORMED FOR PROPITIATION OF THE ANCESTORS GO 
WASTE?"
YUDISHTIRA:
" "MRUTAAM ASROTRIYAM SRAADDHAM"
" THE RITES PERFORMED BY THOSE PRIESTS WHO ARE NOT VEDIC SCHOLARS ARE 
AS GOOD AS NOT PERFORMED"

NOTES:
Sraaddhas are rites performed in honor of the departed souls. The 
Anusaasana Parva of Mahaabhaarata has a chapter entitled 
the "Ordinances about Sraaddhas" where Bheeshma explains to 
YudishTira their value. In this explanation, among other things, he 
says:
" Sraaddha kalpam imam Subham Dhanyam yasasyam putreeyam pitru 
yagjnam" (Anusaasana Parva: Ch.87:3)

The ritual of Sraaddha is auspicious, laudable, produces fame and 
progeny and is regarded as a Sacrifice.

Why is it rated so high? The answer is as under, in Bheeshma's words:
dEvaasura manushyaaNaam gandarvOraga raakshasaam /
pisaaccha kinnaraaNaam cha poojyaa vai pitarah sadaa //
(Ibid 87:4)
Whoever he may be, a Deva, Asura, Human being, Gandarva, Uraga (the 
serpent clan) or Raakshasa, Pisaacha or Kinnara ? his ancestors are 
dear to him and to be respected by him.

YudishTira has said that a person unlettered in the Vedas, if chosen 
as a priest (those who having learned the Vedas do not propitiate 
them by chanting them regularly are also in this category) destroys 
the efficacy of the Shraaddha.

How indeed is it possible to test whether the chosen priest is an 
estimable Vedic Scholar? Secondly, would that not constitute an 
offence? For only a Vedic scholar can identify (the depths of) 
another Vedic Scholar!

The answer to the second question is that in matters relating to the 
worship of deities and the departed ancestors, such an examination is 
proper and authorized.
"DeivE karamaNi pitruyE tu nyaayama aahuh pareekshaNam"

How to ascertain that the chosen priest is, in all respects 
acceptable?
"kula seela vayO rope vidyayaa abhijanEna cha" (Anu: Ch.90.4)

Considering criteria like birth, conduct, age, appearance and 
learning in general, we can do such an examination.
-----------------------------------------------------------
PRASNAM 77
YAKSHA:
"KATHAM YAGJNO MRUTO BHAVETH?"
" WHICH SACRIFICE IS AS GOOD AS USELESS?"
" YUDISHTIRA:
" MRUTO YAGJNAS TU ADAKSHINAH"
"THAT SACRIFICE WHICH IS PERFORMED WITHOUT THE CUSTOMARY CHARITIES 
AND ALMS IS AS GOOD AS NOT HAVING BEEN PERFORMED"

NOTES:
A sacrifice (i.e) Yagjna is a big occasion. It is also a holy time 
and a spiritual time. The saying is that " yagjnEna vaachah 
Padaveeyamaayan"

It is through a sacrifice that the steps of the sacred word ? the 
Veda- are followed. In other words, the conduct of sacrifices helped 
in the propagation of the Vedic mantras.

It is the practice not only to honor the officiating priests with 
gifts in kind and wealth but also to offer free food and clothing to 
everyone present. 

The injunction to be followed is that-
Anaapta dakshiNair yagjnair na yajEta kathamchana"

A sacrifice without boundless distribution of alms and fees to those 
who deserve to be honored is never to be performed.

A grim consequence awaits one who commits such a transgression
Prajaah pasooms cha svargam cha hanti yagjnOh adakshiNah /
IndriyaaNi yasah keertim aayus cha asyOpakrantati //
(Ibid 159:23)
He who commits the sin of performing a sacrifice without alms will 
lose everything in this life and in the next. His subjects perish 
along with the wealth of cattle and other livestock: he loses his 
fame; shortens his lifespan; loses his inner energy usually 
circulating through his senses; he also forfeits his right to ascend 
to Heaven after his death.

In the horse sacrifice performed by Sri Rama, beyond the chant of 
Vedic mantras, the only other chant heard was "Give, Give: Keep 
giving until everyone is fully satisfies"

Na anyatra sabdO abhavat tatra hayamEdhE mahaatmanah /
ChandatO dEhi dEhi iti yaavat tushyanti yaachakah //
(VR VII.92: 10 & 11)

A good sacrifice can be compared to copious rains that falls at the 
appropriate time benefiting the farmers who sow and the vegetation 
in the forest so that animals like deer and elephant have plenty to 
eat, and the rivers that would overflow to fill the dams, reservoirs 
and water tanks.

Unless the objective of "maximum possible good to a maximum number" 
is realized, the yagjna fails in its purpose.
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