You are here: SriPedia - SriRangaSri - Archives - Sep 2003
SriRangaSri List Archive: Message 00127 Sep 2003
[Date Prev][Date Next][Thread Prev][Thread Next]
- Subject: SRS Vol.4.35 d/ 09/28/03
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Mon, 29 Sep 2003 01:36:21 +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 # 35 dated 28th September 2003
===========================================================
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, appreciations,
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
===========================================================
IN THIS ISSUE:
===========================================================
1. GOTRAS AND PRAVARAS ? AN OVERVIEW ?PART 11
THE GLORY OF GOUTAMA GOTRAM ? 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)
2. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 3.
By SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE)
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
3. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 28: Prasnams 80 and 81
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
==========================================================
118 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 &
- 34 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 ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"
IF not:
Tell us, as to how we may improve.
===========================================================
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
============================================================
1. GOTRAS AND PRAVARAS ? AN OVERVIEW ?PART 11
THE GLORY OF GOUTAMA GOTRAM ? 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)
-----------------------------------------------------------
There are several great and renowned Rishis who belong to this Goutama
Gotram but all of them are known by the generic name of ?Goutamas? only.
Each one of them occupies his rightful place in the galaxy of great Rishis.
It would appear that the very appellation of ?Goutama? attached to their
individual names catapults them to dizzy heights of glory. You will be
already familiar with most of them (e.g.) Devabaagar, AruNar, Uddhaalakar,
SvEtakEtu, VaamadEvar, NachikEtas, Chirakaaree, Kripaachariar, Ekadan,
Dvidan, Tridan, Goutami. The virtuous wife of Goutama, the famous Ahalya is
an outstanding personality in this. We will briefly allude to their glory.
DEVABAAGAR:
KaaTakam waxes eloquent on the greatness of this Devabaagar. Of all the
Rishis, special mention is made of him as the only one who knew the esoteric
mantra propitiating the fire god ?Agni?, known as ?Saavitraagnisayanam?. He
was so conversant with this, that one day he heard a voice from heaven (an
asareeri) saying: ? ?Goutama dEvabaaga who knew Savitram well, knows
everything?. Devabaagar was astonished at the body less voice and asked the
voice itself
?Who are you??
The voice replied
? I am Savitraagni, the seat of the exalted celestials; I hold the secret
light of knowledge?.
The scriptures aver that in those days when ?Agni dEva? was propitiated with
total dedication, he would condescend to converse with the Upaasaka in a
human voice.
For example:
You would have heard of the popular story of ?UpakOsalan?. With a view to
learn Brahma Vidya, he approached his Guru for Gurukulavaasam. With absolute
Bhakti, he tended the fires of his Acharya for 12 long years. Still his Guru
did not impart the Vidya. UpakOsala was not deterred and continued ?Agni
pooja? with utmost patience in the hope that the Acharya would someday teach
him the precious Vidya.
One day, after completing his daily chores, he came to offer ?Paadapooja? to
his Guru. But, his Guru had gone out somewhere. Acharya?s wife also did not
know where the Acharya had gone and when he might return. UpakOsala was
beside with grief.
AgnidEva saw his plight and himself came forward to teach him the
Brahmavidya that he had longed for, for so long! ?Atha hi agnayas
samoodirE?- says ChandOkyha Upanishad 4.10.4
Later on, the Guru returned and came to know what had transpired in his
absence. Appreciating the patience of UpakOsala, he completed the
instructions.
The case of Devabaagar was similar to this says KaaTakam 1.9.
?YEtaavati ha goutamah / yagjnOPaveetam kritvaadhO nipapaata /
namO nama iti /sa hOvaacha / maa bhaishee Goutama/ jitO vE tE lOKa iti /?
Such was the greatness of the one belonging to the ?Goutama Gotram?
It would appear that everyone belonging to the lineage of Goutama were
deeply involved in the study and interpretation of Vedanta. In fact, they
seem to have been responsible for starting most of the philosophical
disputes on Brahmavidyas like Sadvidya and Panchaagni Vidya, the two most
important Vidyas dealt with in the Upanishads.
UDDALAKA & SVETAKETU
AruNa Maharishi of Goutama Vamsam had a son named Uddalakar, and this
Uddlaka had a son named SvEtakEtu. SvEtakEtu learned the Saastras from his
own father and was considered an authority and shone brilliantly by virtue
of his knowledge. Once, he went to the court of PravaahaNan, the King of
Paanchaala. When the King put a few questions to test SvEtakEtu?s knowledge,
the boy could not answer any of them. He felt very upset and returned to his
father and put those questions to his father. The father also drew a blank
because he himself did not know the answers. Both father and son were
covered with shame and both of them made a beeline to the King?s place and
requested the King to educate them on the topics.
The King thought that it was not proper for a Kshatriya to be the preceptor
of a BrahmaNa. Instead of accepting them as Sishyas, he offered a lot of
treasures and pleaded with them to return satisfied accepting the gifts.
This was like adding insult to injury for the father-son duo. Uddaalaka
quoted Goutama kalpa sootram that declared that though a Brahmin was
expected to learn everything, it would not be improper for him to become the
Sishya of any others temporarily for acquiring necessary knowledge. After
acquiring this knowledge, there is no bar for him to resume his role as an
Achaarya.
Aaapat kalpOBraahmaNasya abraahmaNaath vidyOPadEsah/
SamaaptE BraahmaNO guruH/
The King thought about it deeply and then agreed to impart Panchaagni Vidya
on condition that Uddaalaka should do service for a long time and be waiting
patiently. Uddalaka did accordingly and learning the Vidya, finally revealed
it to the world for our benefit. What he got with so much of effort, toil
and trouble has become easily accessible to posterity. This Vidya deals with
how the soul leaving the body rests at 5 different places before being born
again as a human. It also reveals the path taken by those who have done
enormous PuNya and the path open to others who have done only sins and many
such rare Tattvas.
It is this Uddalaka who taught ?Sad Vidya? to SvEtakEtu. It is this Uddalaka
who learned ?Antaryaami BraahmaNam? from Sage Yagjnyavalkyar and published
it for the benefit of humanity. In the Upanishads, Uddalaka is referred to
as ?Goutama? only. In fact, all the Rishis who followed him in this lineage
are reputed to be great Vedaantins.
VAAMADEVAR
This is another illustrious Rishi belonging to ?Goutama? Vamsam. Rg Vedam
calls him ?VaamadEvO Goutama:? because it is he who founded the 4th MaNDalam
of Rg. Vedam that contains 589 Mantras
In the PaTTaabhisheka Sargam of Yuddha KhaaNdam of Srimad RamayaNa, 8
Mahrishis are mentioned who presided over the coronation and poured holy
waters consecrating Lord Rama as the Emperor. In this, VaamadEva is second
only to Sage VasishTa.
?VasishTO vaamadEvas cha jaabaalir atha Kaasyapa:
Abhyashinchan nara vyaagram?? is the famous Slokam
Why are these two given so much importance?
It is because these two were the Raajagurus of Dasaratha even before the
birth of Sri Rama.
?Ritvijou dvaabhimathou tasyaastaam Rishi sattamou /
vasishTO vaamadEvas cha mantriNas cha tathaaparE? (VR 1.7.4)
And, that is why both these take prime spots during the coronation. Although
the other preceptors of Dasaratha were equally well qualified as great
seers, Vaamadevar of the ?Goutama? lineage occupied such an exalted position
next only to and along with Sage VasishTa.
This VasisTa-VaamadEva duo was prominent in the deliberations at the time of
King Dasaratha?s earlier AswamEdha Yagjna. In AyOdhya KhaaNdam, on the death
of Dasaratha, these were the ones who arranged for Bharata?s return from his
maternal uncle?s place. Thus, these two could be seen appearing at all times
when important decisions were to be taken in the entire Ramayana.
?Goutama? Vamsam has its own specialties. They were the pioneers in leading
the World in following the path of the Vedas (Vedamarga PratishTaapana). The
4th MaNDalam of Rg vEDa relates to VaamadEva. The 26th Sooktam here in just
3 mantras clearly explains the state of mind of a realized person
(Brahmagjnaani). Those who have attained Brahmaswaroopm do not come down to
earth to relate their experience! Even if one were to explain, we do not
have the capacity to understand what they say. Till VaamadEva?s exposition,
this remained an inexplicable mystery. It is he who clarified the position
in unambiguous terms in these 3 mantras. (Vide Rg Veda 4.26). In short,
these mantras explain how Bhagavaan is the sole cause of all that is and
will be in the universe.
BrahadaaraNyaka Upanishad and Brahma Sootram speak about the glory of
VaamdEva thus:
?Tadvaitath pasyan rishir vaamadEvO pratipEdE
aham manur abhavam sooryas cha iti? (BrahadaaraNyaka Upanishad 3.4.10)
?Saastra drushTyaatu upadEsO vaamadEvaath? (Brahma Sootram 1.1.31.)
These sentiments are echoed in Tiruvoimozhi 5.6.1 paasuram
?KaDal gjnaalam seithEnum yaanE ennum?.
PaaNini in his AshTaadhyaayi 4.2.7.9 indicates that VaamdEVa Goutama was the
seer of ?saama VEdam: ?DrishTa saama/ vaamadEvaaayadhyaou/?
To Continue THE GLORY OF GOUTAMA GOTRAM ? 4
================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
================================================
2. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 3.
By SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE)
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
----------------------------------------------------
The Five Fundamentals-3
Another important attribute of the Parbrahmam is freedom from all blemishes,
of whatever type. Even if the Lord were the personification of Wisdom and
Bliss, the existence of even a minor stigma in Him would spoil the entire
picture, as does a small blotch of black paint on a pure white wall. Swami
Desikan quotes from the work acclaimed as the Purana Ratnam, as pramANam for
the averment that the Paramapurusha is absolutely free from all
imperfections:
"Evam prakAsam amalam, nityam vyApakam akshayam
Samasta hEya rahitam VishnvAkhyam Paramam padam"
Not only is the Lord free from even the slightest of stigmas, He is the
total
antithesis of any thing bad or imperfect, as Sri Ramanuja lays down in the
Gadya-"akhila hEya pratyanIka:".
This is the exalted virtue of "amalatvam", extolled by Sri PAN PerumAL-
" amalan, Adi pirAn....vimalan......nimalan, ninmalan". The Vishnu Purana
reiterates the absence of any sort of flaw, physical or emotional, in the
Parabrahmam-:
"TEjO bala Ishvarya mahA avabOdha suveerya shaktyAdi gunaika rAsi:
para: parANAm sakalA na yatra klEsAdaya: santi parAvarEsE"
This sloka rules out the existence of any sort of "KlEsam" etc. These
"KlEsAs" are of five types - avidyA (ignorance), asmitA (a false sense of
independence), Desire, Hatred and AbhinivEsam (attachment to undesirables).
This couplet also negates the presence in the Paramapurusha, of the
crippling baggage of good and bad deeds, collectively known as Karma. Other
flaw-generating attributes like caste and race, limited lifespan and
Karma-caused experiences of pleasure and pain, are also absolutely absent in
the Lord.
Azhwars have devoted as much emphasis to ruling out any imperfections in the
Lord, as to extolling His virtues. Sri Kodai Nacchiar's "Kurai ondrum
illAda GovindA!" says all the aforesaid in a nutshell. Sri Nammazhwar too
describes Him as "KOdu avam il en kannal katti".
If the Parabrahmam is bereft of any blemish, does it mean that it is totally
devoid of distinguishing attributes? When the Shruti talks about the nirguNa
Brahmam, does it really mean that the Lord is without any attributes
whatsoever? Is such a thing possible?
Immediately after ruling out the possibility of imperfections in the
Paramapurusha, Sri Bhashyakara hastens to add that He is the sole repository
of all auspicious attributes - "kalyANaikatAna:". Sri Nammazhwar too
emphasizes this at the very beginning of his Tiruvaimozhi, by portraying
Emperuman to be the abode of auspiciousness unlimited - "uyarvara uyar nalam
udayavan". Acharyas say that Azhwar is in a hurry to condemn those espousing
the school of thought declaring the Ultimate to be a featureless entity
("niruguNa vAdigaLai midaru piditthArpOlE").
Before going into details, Swami Desikan first proves that the Paramapurusha
is the repository of innumerable virtues. When Sri Valmiki lists sixteen
laudable traits and queries Brahma as to who in the contemporary world could
possess these, BrahmA replies that the list of virtues is indeed formidable
and it would be definitely difficult to find a person in whom all of them
would be present. However, BrahmA does divine the existence of such an
exalted individual and starts telling Valmiki about the greatness of
Chakkravartthi Tirumagan ?
"bahavO durlabhAschaiva yE tvayA kIrtitA guNA:
MunE! VakshyAmi aham budhvA tai: yukta: shrooyatAm nara:"
The residents of AyOdhya, eager to have Sri Rama as their ruler, tell
Dasarata that his illustrious son is the repository of innumerable
virtues-"bahavO nripa! KalyANa guNA: putrasya santi tE".
Mother Earth too wished to have such a paragon of virtues as Her ruler, says
Valmiki-
"tamEvam guNa sampannam Ramam satya parAkramam
lOka pAlOpamam nAtham akAmayata mEdinI".
It is this abundance of auspicious virtues that makes Dasarata and his
subjects decide upon Sri Rama as the Crown Prince, attesting to the strictly
merit-based selection of rulers in the days of yore-
"JyEshttam shrEshtta guNai: yuktam priyam Dasarata: sutam
prakritInAm hitE yuktam prakriti: priya kAmyayA"
Sri Rama, adorned by all these auspicious attributes, shone like a veritable
Sun with a thousand rays ?
"GuNai: viruruchE Rama: deepta Soorya iva amsubhi:"
Having dealt in a general way with the characteristics of the Paramapurusha,
Swami Desikan takes up individually the various auspicious attributes and
adduces pramANAs to prove their existence in the Lord. First, six principal
attributes, which add glory to Sri Rama, are listed-
"Anrisamsyam anukrOsa: shrutam seelam dama: sama:
Raghavam shObhayanti EtE shad guNA: PurushOtthamam"
"Anrisamsyam" is the commitment to the protection of devotees, while
"anukrOsam" signifies empathy and mercy. "Shrutam" is the deep wisdom
acquired from the Shastras and "Seelam" refers to the Lord's extreme
accessibility to even the lowliest of lowly, His propensity to move with
them as one, irrespective of the unbridgeable differences between Him and
them. Seelam also refers to general exemplary conduct. "Damam" indicates the
ability to keep the external sense organs like the eye, ear, nose etc. under
strict control, without allowing their entry into forbidden zones, while
"Samam" signifies the more difficult attribute of having absolute command
over internal organs like the Mind. The Mind, as we all know, is extremely
difficult to control, as worthies like Arjuna, famed for his powers of
focusing, have attested ("Chanchalam hi mana: Krishna!....tasyAham nigraham
manyE VAyOriva sudushkaram"). Even the Shruti attests to the frightening
waywardness of the Mind -"BhIshmO hi mana:". It is the constant and
comprehensive control over this capricious faculty that is meant by "Samam".
Between them, these six attributes encompass the most important and
difficult-to-acquire traits and it is no wonder therefore that Sri Rama, who
was in possession of these in abundant measure, is adulated as
"PurushOttamam" in the latter part of the couplet.
Another extremely important (from our viewpoint) trait of Paramatma is His
penchant for affording refuge to all those who seek Him. He has infinite
patience and mercy towards erring humanity and looks not at the
transgressions of the Prapanna. This is stated by none other than Piratti
Herself, who tells Ravana to surrender to the Lord, promising him
sympathetic acceptance by Sri Rama-
"Vidita: sa hi dharmagya: sharaNAgata vatsala:
tEna maitree bhavatu tE yadi jeevitum icchasi"
It is not only the Divine Consort who considers the Lord to be the Ultimate
Refuge and the Universal Saviour. MaharshIs, who speak nothing but the
truth, aver the same -"sharaNyam sharaNam tvAm Ahu: divyA: maharshaya:? If
one considers Piratti and Maharshis to be biased in this regard, accustomed
to extolling the Lord's praise always, here is a quote from TArA, the
enlightened wife of VAli, telling her husband that RAghava is indeed a haven
of refuge for the holy and for those in distress
"nivAsa: vriksha: sAdhoonAm ApannAnAm parA gati:"
Not content with the six endearing traits of the Lord as detailed above,
Swami Desikan lists another six, which, together, characterize the
Paramapurusha. The quote this time is from Sri Vishnu Puranam and identifies
TEjas, Balam, Ishvaryam, GnAnam, Veeryam and Shakti as inseparable
attributes of the Lord-"TejO balaishvarya mahA avabOdha suveerya shaktyAdi
guNaika rAsi:? Sri Bhashyakara too mentions these six ahead of others in the
Sharanagati Gadyam-
"GnAna balaishvarya veerya shakti tEja:".
A detailed analysis of these six major guNAs, from which flow the countless
others would be attempted later.
So far, quite a few of the Lord's traits have been covered. On this basis,
if we were to attempt enumeration of the rest of them, we would be doomed to
disappointment, for the kalyANa guNAs of the ParamAtma is indeed countless.
One might be able to count the grains of sand populating the beaches of the
world, but not the Lord's auspicious attributes. Sri Ramanuja, bravely
attempting an enumeration, gives up midway after listing just 24 of the
divine traits and ends up admitting failure, as the guNAs prove
countless-"asankhyEya kalyANa guNa gaNougha MahArNava!"
Even if one were to be blessed with the extremely long lifespan of the
Chaturmukha BrahmA, the benefit of a billion tongues and the purest of
hearts to enable constant concentration on the Lord's hallowed guNAs, it is
doubtful that one would be able to utter even a millionth of their number.
And even if all the mighty deities populating the sacred worlds above were
to join the attempt at enumeration, the job (of attempting an inventory of
auspicious attributes) would not be done even after a million years, says
the Mahabharata. All this is to tell us that the Lord's kalyANa guNAs are
indeed countless.
Agreed: the kalyANa guNAs are countless. Can we at least measure the
dimensions of a single guNA? If we take up an attribute for detailed
analysis, would we able to find its extent and scope? The answer is an
emphatic "No" and the wearied and negative response is from the Veda
Purusha, who does attempt to gauge the range and span of a particular trait,
viz., Anandam or Bliss, only to return comprehensively vanquished, unable to
touch even the peripheries of the mahAguNA ?"YathO vAchO nivartantE". And
each and every one of these traits encompasses the epitome of that
particular virtue, the perfection almost beyond the realm of possibility.
Sri Nammazhwar succinctly states this in the opening verse of
Tiruvaimozhi-"uyarvara uyarnalam udayavan".
Thus, when we contemplate the Paramatma, it should be as an entity adorned
by all the aforesaid auspicious attributes.
--------------------------------------------------------------------------------------
To Continue
================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
================================================
3. FROM MAHABHARATA: YAKSHA PRASNAM? Part 28:
Prasnams 78 and 79
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
--------------------------------------------------------------------------------------
PRASNAM 78:
YAKSHA:
?KAA DIK??
?WHAT IS THE DEFINITION OF DIRECTION??
YUDISHTIRA:
? SANTO DIK?
? DIRECTION IS WHERE PIOUS AND SPIRITUAL MEN EXIST?
NOTES:
The true direction is the direction towards divinity.
Where can divinity be found?
Divinity can be found in the hearts of all true devotees.
How does one become a true devotee?
One becomes a true devotee when one has managed to erase all traces of ego.
In the words of Sri Aurobindo, ?the personal effort required is a triple
labor of aspiration, rejection and surrender: -
- an aspiration vigilant, constant and unceasing
- a rejection of the mind?s ideas, opinions, preferences, habits and
constructions, so that the true knowledge may find free room in a silent
mind and
- a surrender of one self and all one is and has and every plane of
consciouness and every movement to the divine and that Sakti?
Such a person becomes like a beacon though it may not at all be his aim to
be one. Such a person sheds a glow like that of sunlight. Humanity as a
whole is uplifted and placed upon the appropriate track by such preceptors
and seers. In the presence of such a person, all the nagging doubts and
persistent questions vanish without a trace.
YudishTira?s answer seems to emphasize that to approach God, we should seek
the help of holy men. YudishTira is merely echoing the words of Sage Naarada
who sang in praise of Sri Rama thus:
? tvad bhakta sanginaam Raama samsaarO gOshpadaayatE?
?Oh1 Sri Rama! I take refuge in the company of your devotees. Lo, Behold!
This ocean of life is so easily bridged as if it is the size of the hoof of
a cow?. That is the place which is: DrishTaadrishTalaabhaadhyE nyaayyE
pathi?
Once a person throws in his lot with the spiritually liberated souls, then
he is in the appropriate place; he is bound to receive the benefits foreseen
as well as many unforeseen benefits?
PRASNAM 79:
YAKSHA:
?KIM UDAKAM PROKTAM??
?WHAT, TRULY, IS THE SOURCE OF WATER??
YUDISHTIRA:
? JALAMAAKAASAM?
?THE SKY IS THE SOURCE OF WATER?
NOTES:
A hasty as well as an oversimplified explanation can be that the waters of
the earth come from the rains that in turn come from the clouds. This
explanation has to be discarded because none of the questions of Yaksha is a
superficial question. Therefore, none of the answers can be a superficial
level answer. Moreover, such an explanation suffers from a sequential error.
For, the source of the clouds is the water resources of the earth.
YudishTira who knew whatever had to be known truly and properly and well
enough, cannot have based his answer on such erroneous foundation.
In the Saanti Parva, Bhishma gives this description in reply to a doubt
raised by Nakula (not about the origin of the universe)
SalilaikaarNavam taata puraa sarva samabhood idam /
Nishparakampamanaakaa saamaanirdEsymaheetalam //
(Santi Parva Ch.160.11)
In the days of yore, the universe was one vast sheet of water. It was
immobile. There was neither the sky nor this earth.
?Tatra jagjnE pitaamaha? (Ibid Sloka 12)
Then, the creator, Brahma, also called the Grand Sire, came into existence.
SOsrujad vaayumagnim cha Bhaaskaram chaapi veeryavaan /
Aakaasamasrajat cha oordvamadhO bhoomim cha nairrutim //
He, i.e. Brahma created the wind, fire, the powerful Sun, the sky, the
heavens, this earth, the nether world and the quarters.
This account also does not lend support to YudishTira?s answer. This account
does refer to a later day sequence after the INITIAL creation. It seems to
refer to the re-emergence of life forms and living beings after the cycle of
four yugas (Krita, TrETa, Dvaapara and the Kali yugas) had been completed.
The real explanation is contained in another, later chapter of the same
Saanti Parva. Interestingly enough, YudishTira himself poses the question to
Bhishma as to how the Universe containing mobile and the immobile
originated. Bhishma replies by recalling the clarification of Sage Brigu in
reply to a similar question asked by Sage Bharadwaaja.
Brigu, the ancient and wise sage said:
MaanasO naama vikhyaata: srutapoorvO maharshibhih /
Anaadi nidanOdEtas tathaabEdyOjaraamarah //
(Saanti Parva Ch.175.11)
? In the very beginning, there was only the Supreme, transcendent being. The
Sages called him ?Maanasa?. This being was immortal and above death and
above origin itself. This being who was unmanifest and eternal created a
divine being called ?Mahat?. Everything then came out of him and in the end,
everything became subtle within him?
Soasrujat prathamam dEvo mahaantam naama naamatah /
Aakaasam iti vikhyaatam sarva bhoota dhara: prabhu: //
(Ibid Sloka 13)
This divine being who came to be called ?Mahat? and who was supporting
everything and every being, first created the sky or space. (In another
version, it has been mentioned that ?Mahat? created consciousness that in
turn created space)
Aakaasaad abhavad vaari salilaad agni maarutO /
Agni maaruta samyOgaathtatah sambhavat mahee //
(Ibid. Sloka 14)
? Out of space came water and from water were born fire and wind. The earth
emerged thereafter through the union of fire and wind?
Although YudishTira questions Bhishma about creation, which happened at the
end of the 18th day war, it should be inferred that YudishTira knew all the
answers and he was getting an affirmation of what he knew so that no trace
of any doubt or confusion remained.
To Continue
================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
================================================
_________________________________________________________________
Share your photos without swamping your Inbox. Get Hotmail Extra Storage
today! http://join.msn.com/?PAGE=features/es
[Date Prev][Date Next][Thread Prev][Thread Next]
[Date Index ]
[Thread Index ]
[Author Index ]