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.05 / ISSUE # 06 dated 3rd December 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:
1.77th TIRUNAKSHATRA MAHOTSAVAM OF PRAKRITAM AZHAGIYA SINGHAR ? PHOTOS &
VIDEO CLIPS posted by SRI MUKUNDAN (krupa@xxxxxxxxxxxxxx to Malolan List) is
reproduced.
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2. GOTRAS AND PRAVARAS ? AN OVERVIEW ?PART 15
THE GLORY OF KASYAPA GOTRAM - 1
(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. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 6.
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
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4. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 32: Prasnams 86 and 87
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
========================================================================
124 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
- 35 Issues of Vol. 4 &
- 05 Issue of Vol. 5
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
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IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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1. 77th TIRUNAKSHATRA MAHOTSAVAM OF PRAKRUTAM AZHAGIYA SINGHAR ? PHOTOS &
VIDEO CLIPS sent by Sri Mukundan (appearing in Malolan list) reproduced
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Today, 3rd December 2003, (Kartigai- Uttrattadi) is the birthday of our
beloved Azhagiya Singhar, Prakritam 45th Jeeyar of Ahobila Matam. (A legend
in his own lifetime). Sri Mukundan (krupa@xxxxxxxxxxxxxx) has posted to
Malolan Net, our sister list, the photos and Video clips taken on the
occasion. We are glad to reproduce the same for the information of our
members.
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SrImathE rAmAnujAya namah:
Dear SrIvaishNavAs,
Please see the photos under the Photo section and a video clip under
the Files section, of a few moments captured today at SrIsannidi,
Selayur.
For Clip:
http://groups.yahoo.com/group/malolan_net/files/77th%20tirunakshatram/
Mukundan rAmAnuja dAsan
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2. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 15: THE GLORY OF KAASYAPA GOTRAM - 1
(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)
Besides the above the following authorities were also consulted for this
posting:
1. C.R. Srinivasa Iyengar Swami?s Notes on Valmiki Ramayanam
2. Monier Williams Sanskrit- English Dictionary.
3. A Classical Dictionary of Hindu Mythology and religion by John Dawson,
heritage Publishers, New Delhi
4. ?Who is who in the Mahabharata? by Subash Mazumdar, published by
Bharatiya Vidya Bhavan, Bombay
5. ?Life and works of Sri Nigamantha Mahadesikan?- by Prof Sri A.
Srinivasaraghavan.
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The Pravartaka of this Gotram is ?Kaasyapa Maharishi?, a Vedic sage to whom
some hymns are attributed. He is mentioned in the Vedas, Puranas e.g. Vishnu
Purana (iii.12.41), Itihaasas (Srimad RamayaNa, Mahaa Bhaarata, Harivamsa
etc) and in fact, the entire gamut of our holy scriptures.
He is associated with the work of creation of all living beings. He is found
associated with Kurma, Vaamana, Parasuraama and Raama Avataaras. It is mind
boggling to comprehend his ubiquitous presence spanning over several Kalpas.
The Atharva Veda says, ?The self-born Kaasyapa sprang from time?. And, Time
is identical with VishNu. Thus, he is identified with LORD VISHNU HIMSELF.
The Satapatha BraahmaNa gives a different account of his origin thus:
?Having assumed the form of a tortoise, Prajaapati created offspring. That
which he created, he made (akarOt). Hence, the word ?Kurma? (tortoise).
Kasyapa? means ?tortoise?. The Satapata BraahmaNa holds that ?All creatures
are descendents of Kaasyapa? or ?Kachchapa?. Thus, he is associated with
?KURMA AVATAARA?
According to Mahaabhaarata, he married Aditi and 12 other daughters of
Daksha. Upon Aditi, he begot the Adityas, headed by Indra and also Vivaswat
and ?to Viwaswat was born the wise and mighty Manu?.
Srimad Ramayana and VishNu PuraaNa also state that ?VishNu was born as a
dwarf, the son of Aditi and Kaasyapa? and thus he is associated with VAAMANA
AVATAARA.
Mahaa Bhaarata also mentions that Parasuraama, after the destruction of the
Kshatriya race and performance of Aswamedha sacrifice, is said to have
presented the sovereignty of the earth to Sage Kaasyapa who was his priest
(MB viii.3164). Thus, he is associated with PARASURAAMA AVATAARA.
And, he is considered to be one of the priests of Sri Rama also, next only
to Sage VasishTa. Thus, he was associated with RAMA AVATAARA.
He is one of the seven great Rishis (Sapta Rishis)
By his other 12 wives, he had numerous and very diversified offspring:
demons, naagas, reptiles, birds, and all kinds of living beings. He was
thus, the father of all, a prolific procreator and as such is sometimes
called ?Prajaapati?. Among his wives were: Aditi, ArishTa, Danu, Diti,
Kadru, Puloma, Surabhi, Vinata etc who were equally responsible for the
proliferation of life on earth. Thus, a peep into the stories of his wives
would be interesting to understand what a prodigious personage Kaasyapa was.
More about this later.
It is debated among scholars that the name ?Kaasyapa? may be generic and
many Sages took pride in calling themselves as ?Kaasyapas?.
Many subdivisions of Kaasyapa families are known through the ages (e.g.)
Urubilva Kaasyapa, Gayaa Kaasyapa, Dasabala Kaasyapa, NaaDi Kaasyapa, Mahaa
Kaasyapa, and Hasti Kaasyapa etc.
The other Pravaras of Kasyapa Gotra are
(1) Kaasyapa: Kaasyapa, Aavatsara, Daivala
(2) Naidruva-Kaasyapa: Kaasyapa, Aavatsara, Naidruva
(3) SaaNdilya:
(a) Kaasyapa, Aavatsara, SaaNDilya
(b) Kaasyapa, Aavatsara, Naidruva, Repa or Raipa, SaNdilya
Swami Desika alludes to how Vaalakalyas came to offer their obeisance to
Sage Kaasyapa and having been slighted by Indra on their way, cursed Indra
that the son of Kaasyapa would defeat him. This son is none other than our
revered Pakshiraaja, GaruDa, the eagle mount of the Lord.
?Vaalakhilaya- pratijnaa- avateerna!? GaruDa, who was born by the vow of
Vaalakhalya ?Sages?.
{Vaalakhilayas were a group of sages who were extremely dwarfish in bodies,
but were great by their penance. When they were coming to attend the
sacrifice performed by Sage-Kaasyapa, they were not able to cross a small
pit with a handful of water because of the smallness of their bodies. Indra
who was coming on his elephant saw them and made fun of them. They became
angry and cursed him that he would be defeated in a fight by a son of
Kasyapa. When GaruDa went to Svarga to take the Amrita, Indra with his army
came to fight hard and was defeated by GaruDa (who was the son of Sage
Kaasyapa). [From the Life and works of Sri Nigamantha Mahadesikan- by Prof
Sri A. Srinivasaraghavan]}
KAASYAPA AND MAADABHUSI
WHAT IS THE ORIGIN OF THE WORD "MADABHOOSI"?
It is said that when Bharata went to request Sri Rama to return to AyOdhya,
Sri Rama declined saying he could not transgress the command of his father.
When during the conversation between them (celebrated as "RAMAGITA"),
Bharata admired Sri Rama for his devotion to their father. Sri Rama is
reported to have referred to Kaasyapa Rishi (of Naidruva Kaasyapa Gotram
fame).
Kaasyapa's mother was too old to even stand but wanted to be taken for a
pilgrimage. Kaasyapa put her comfortably on a hammock and carried her all
along to fulfill her wish. Sri Rama referred to him as "one who adorned his
mother" (Matru bhooshaNam) and that he himself was no bhooshaNam to his
father (quite unlike Kaasyapa), since he could not even perform the last
rites of his father.
This word "Maatru bhooshaNam" in course of time got corrupted into "MaaDa
bhoosi". (I understand that all "MaaDa bhoosis" belong to "Naidrava Kaasyapa
GOtram ?Authority: heard in KAlakshepam and it is said that because of this
"Maatru Sisroosha", Kaasyapa attained Svarga and became Prajaapathi
subsequently - ibid. VR. Notes on AyOdhyA khANDam (p19)
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To Continue- THE GLORY OF KAASYAPA GOTRAM - 2
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3. DESIKAMRUTHAM
SRIMAD RAHASYA TRAYA SARAM
THE FIVE FUNDAMENTALS- 6.
By Sri Sadagopa Iyengar Swamin (of Coimbatore)
?Srikaaryam? of the Board of Advisors of ?Sri Ranga Sri?
-------------------------------------------------------------------
Having delighted so far in the description of the ParamAtmA and His glorious
attributes, Swami Desikan passes on with reluctance, akin to that of a child
being dragged away from a toyshop, to the next of the Five Fundamentals,
viz., the nature of the Individual Soul or the Jeeva. We have seen so far
the character of the Goal to be attained, the "PrApyam"-Tooppul Pillai says
that it is as important to understand the traits of the Seeker, the
JeevAtmA. This is because, in the absence of an attainer, the goal loses its
significance, as Sri Nammazhwar says, "nAn unnai andri ilEn kaNdAi nAraNanE!
nee ennai andri ilai".
JeevAtmAs are of three categories, depending upon their state of evolution.
1. BaddhAs, constituting the various life forms to be found in this and
higher worlds, consisting of the whole hierarchy of beings right from the
exalted Chaturmukha BrahmA, down to the lowly lifeless pillar ("BrahmAdi
stamba paryantam"), who are inextricably bound by the constricting ropes of
Karma, forever being inexorably swept away by the torrents of their own good
and bad deeds, with not a straw to clutch at for support and to swim ashore
to safety. The currents of this Karma PravAha are overwhelmingly strong and
the entire body of water filled with innumerable many undercurrents, which
suck us in often and anon, ensuring our permanent subjugation. These raging
waters of Karma have neither a beginning nor an end-- "anAdi"--, a watery
prison that has always been there and would be there too. The Baddha JeevAs
therefore consist of all individual souls caught up in the unending cycle of
births and deaths that is a feature of this sorrow-filled sea of SamsAra,
with all these helpless entities swimming about like so many fish, some big
and some small, but all being hapless prisoners of the swirling waters,
barely able to keep their heads above water. The mention of BrahmA in this
context is to dispel any impression in the minds of readers, that demigods,
however high the posts allotted to them by the Paramapurusha, earn such
postings only on account of their accumulated merits and once the same are
exhausted, they are also as susceptible to the same SamsAric travails as you
and I.
2. MuktAs, on the other hand, are those emancipated souls, who have attained
relief from the bondage of SamsAra by adopting appropriate strategies
prescribed in the Saastras (like Bhakti, Prapatti etc.) and who enjoy the
boundless bliss of seeing, speaking to and serving joyfully the ParamAtma at
His eternal abode of Sri Vaikuntam. Swami Desikan says that liberation from
the Karma PravAha is essentially as a result of the Lord's positive
inclination towards the particular Jeeva--"Bhagavat prasAdattAlE atyanta
nivrutta samsArar". Why should Emperuman choose one Jeeva for emancipation,
while countless others belonging to the same class continue to suffer? If
so, what happened to His famous declarations in the Gita, " Suhridam sarva
bhootAnAm" (I am a friend and well-wisher of all beings), "SamOham sarva
bhootEshu" (I am equal in all beings, absolutely without any bias or
preferences). Swami Desikan points out that this is where the effort of the
individual soul, in the form of performing an upAya like Bhakti or Prapatti,
comes in. To those who yearn to get out of this samsAra, to those who are
prompted by boundless love for the Lord, He himself shows the way, as
prescribed in the Saastras, for the performance of Prapatti, which ensures
emancipation.
3. NityAs are in a class of their own, separate from the two categories
mentioned above, never having inhaled even a whiff of SamsAra's poisonous
fumes, totally free, like the Lord Himself, of all limitations to their
perception, ever free, ever in the eternal service of the Lord, absolutely
without a trace even of blemish, physical or in their traits. While the
MuktAs are those who have had a benumbing taste of SamsAra and have acquired
their citizenship of Sri Vaikuntam through the performance of an appropriate
upAya, the NityAs, like Sri AdisEsha, Garuda, Sri VishvaksEna etc. are
permanent and eternal residents of Paramapadam, being natural citizens of
the august abode of the Lord. They are forever young, energetic in the
Lord's service, absolutely identical to Emperuman in looks, dress, conduct,
character, traits and in their enjoyment, untouched by even the semblance of
stigma on any count, says Sri Bhattar in GuNaratna KOsam-
"TE SadhyA: santi dEvA JananI! GuNa vapu: vEsha vritta svaroopa
bhOgair vA nirvishEshA: savayasa iva yE nitya nirdOsha gandhA:"
It is to these nitya sUrIs that the Purusha SUktA refers, when it says,
"Yatra poorvE SAdhyA: santi dEvA:?
If all AtmAs are eternal in existence, why should the last class of souls be
called "nityAs"? It is not as if the BaddhAs and the MuktAs are, as souls,
perishable, though they might temporarily inhabit impermanent bodies. The
rationale behind the appellation "nitya" to Sri Ananta, Garuda etc. is due
to their being in the constant service of the Lord, without any let,
hindrance or interruption, engaged in "nitya kainkaryam", vis-à-vis the
other two categories-while the BaddhAs have never had an opportunity to
perform divine service, the MuktAs have attained the right after losing it
for eons.
Whatever be the class of JeevAtmAs, whether they be BaddhAs, MuktAs or
NityAs, they share certain common characteristics-
1.aNutvam-Compared to the Lord and His Consort, who are "Vibhu"s or
All-pervading like the atmosphere, the individual soul or JeevAtma is
microscopic, atom-like and infinitesimal in form. Whether it is the bound
soul toiling interminably in SamsAra or the eternally free nitya sUrIs, they
all share the characteristic of being minuscule.
2. Anandatvam-Another common trait of AtmAs is their bliss-filled
nature-"Anandamaya: tu AtmA, SEshO hi ParamAtmana:? The MuktAs and the
NityAs share a bliss that is equal to the Lord's own, says the BrahmasUtra-
"BhOga mAtra sAmya lingAccha".
3.GnAnam-All AtmAs are characterized by wisdom, though in the Baddha stage,
the AtmA's perceptional faculties are clouded by accumulated Karma, like a
looking glass with a surface fogged up by smoke.
4. amalatvam-Another common trait of JeevAtmAs is their essential and basic
purity. Again, at the Baddha stage, they might acquire a coating of dirt and
dust, due to their sojourn in SamsAra. However, once the grime is removed
though appropriate samskArAs and upAyAs, the Atma glows with its entire
luster, like a polished diamond.
5. SEshatvam-One more glorious feature that AtmAs share is their
subservience to the Lord. Whether they are toiling in this SamsAra with no
relief in sight, or are the inhabitants of exalted Paramapadam, all
individual souls are eternal slaves of Emperuman, bound to Him by an
enduring bond of mutual love and affection.
6. Bhagavat PAratantryam-Just as, despite their delusions of grandeur and
independence, all inhabitants of this world are but slaves of the Lord,
MuktAs and NityAs too delight in being of voluntary, spontaneous and eternal
bondage to the Paramapurusha, ever-dependant on Him.
Does the Rahasyatrayam - the ashtAksharam, Dvayam and Charamaslokam-reflect
the JeevAtma and its traits? Yes, says Swami Desikan, listing out the
specific syllables and words that incorporate a reference-- in the
ashtAkshara mantra, the letter "ma" (makAram) present in the PraNava and the
"nama:" sabdam. Sri Bhattar too says that the ?makAra? represents the
Jeeva-"makArArtthO jeeva:? It is also to be found in the "nArAyaNa" sabdam,
in which all the AtmAs present in beings and non-beings are termed as
"nArA"s. Similarly, the word "PrapadyE" in Dvayam and the assurances "tvA"
and "mA sucha:" addressed by Sri Krishna in the Charama Sloka, indicate the
Jeevatma.
So far, of the Five Fundamentals, the two most important, viz.,
1) The Parabrahmam and
2) The Individual Soul, have been covered.
The third and fourth are-
3) The "upAya" or Specific Strategy, which the Jeevatma should adopt for
emancipation and
4) The Great Treasure which awaits every liberated soul.
However, considering the depth and sweep of these latter topics (upAyam and
Phalam) and the need to deal with them in detail in other, subsequent
contexts which warrant greater elaboration, Swami Desikan stops in this
chapter with a mere mention of those sites in the Rahasyatrayam where the
"PrApti upAyam" is indicated-the "nama:" and the "ayana" in the Tirumantram,
the first halves of the Dvaya Mantram and the Charamaslokam. Similarly, the
"Phalam" or the delectable fruit that awaits the sincere seeker is signified
in the hidden Chaturtthi ("Aya") in the Tirumantram, the "nama" in the
Dvayam and the words "Sarva pApEbhyO mOkshayishyAmi" in the Charamaslokam.
True to his promise, Swami Desikan covers the strategy for emancipation in
delectable detail in the following adhikArAs-"upAya vibhAgam", "Parikara
vibhAgam", and "SAnga Prapadanam". The Phala svaroopam is similarly
detailed in the chapters beginning with the "Krita kritya adhikAram", upto
the "ParipoorNa BrahmAnubhava adhikAram".
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4. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 32: Prasnams 86 and 87
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India
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PRASNAM 86
YAKSHA:
?KAA CHA HREE:PARIKEERTITAA??
?WHAT IS THE DEFINITION OF THE SENSE OF SHAME??
YUDISHTIRA:
?HREER AKAARYAM NIVARTANAM?
?THE SENSE OF SHAME IS THAT FEELING WHICH MAKES A PERSON HESITATE AND STEP
BACK FROM AN INAPPROPRIATE ACT?
NOTES:
A person who is wedded to righteousness is a careful person. He is careful
not to cause an injury, not to speak an unkind word, not to lose sight of
the overall perspective of himself in relation to others, whilst either at
the pinnacle of joy or in the depths of misery. He also takes exceptional
care in stepping back from thinking, saying or doing anything inappropriate
to his way of life and conduct. But, the world is full of temptations. The
mind does wobble. But, to the righteous person, however, avoiding such
pitfalls seems a second nature. To the unrighteous, however, indulging in
inappropriate acts is a second nature.
Duryodana?s life is a good example of how a person could behave, if he were
to be totally bereft of the consciousness of a sense of shame over indulging
in reprehensible deeds. No person, much less a prince, would order the
disrobing the wife of his own cousin, even if it be granted that the cousin
had lost a wager. No person, in his right mind, would plot that Sri Krishna
who had come, as a messenger from the Pandavas should be seated on a false
platform and on a seat without support, so that when it collapsed, he could
be trapped like an animal.
Duryodana was guilty of such deeds and many more. In fact, those elders who
knew about his intentions did not go away from the scene after failing to
dissuade him, did not, it should be said, cover them with glory by choosing
to remain as mute spectators. It is to such a ?hree? that YudishTira was
referring to.
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PRASNAM 87
YAKSHA:
?KIM JNAANAM PROCHYATE??
?WHAT CONSTITUTES KNOWLEDGE??
?JNAANAM TATTVAARTHA SAMBODAHA:?
?KNOWLEDGE IS REALIZTION OF THE ULTIMATE TRUTH?
NOTES:
YudishTira would have us believe that knowledge is not being just aware of
what exists. Stepping beyond mere awareness and becoming familiar with what
exists, what it purports to do or say and being able to explain it does not
also constitute knowledge. Knowledge lies in being fully aware of the
constituent elements, the constituent truths as well as the single cell from
which the ?constituency? has arisen of everything to such a point and to
such a degree that either above that or below that, there is nothing more to
be known. At that point, all doubts cease. There are no more questions.
There are no more debates or arguments. This stage is reached when the
ultimate truth - that truth from which everything seems to emanate like so
many golden tassels ? is grasped.
While replying to Sage Valmiki?s questions about the noblest and the
greatest among men, Sage Narada described Sri Rama as ?Veda Vedaanga
Tatvagjna:? Sri Rama knew the ultimate essence of truth contained in the
Vedas and in the six Vedaangas, that is the six limbs of the Vedas.
Sri Rama was also ?Sarva Saastraatha Tattvagjna:? He knew the essence of
every holy writ, every canon along with commentaries and annotations
thereon. And, he knew which stand out of these was the golden thread of
truth. Whether it was the Vedas, Vedangas or the Saastras, Sri Rama knew
very well not only their sweep and refrain but also where the nugget of
truth lay in each and what that nugget meant for life here and beyond.
In fact, such a description can also apply aptly to YudishTira himself and
to Bheeshma.
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