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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.06 / ISSUE # 02 dated 10th  October 2004
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IN THIS ISSUE:

EDITORIAL:
It is seen that the Guidelines put in place by the Board of Advisory 
Consultants of?Sri Ranga Sri? are being honored more in their breach than in 
observance by some contributors. Once again we request members to bear in mind 
these guidelines before sending their postings / queries / clarifications etc. 
We would like to bring to your notice the following points specifically.

        (1) COPYCAT VERSIONS:
Copycat versions of the same postings sent to multiple groups may not be 
submitted to ?Sri Ranga Sri?. We welcome postings EXCLUSIVELY, we repeat, 
EXCLUSIVELY for featuring in ?Sri Ranga Sri?.

However, as a mark of respect to the moderators of fraternal lists, they may 
choose to post their articles to ?Sri Ranga Sri? in addition to their own 
lists, provided such articles are not marked to multiple other lists.

        (2) PRAMANAMS:
Often, it is seen that personal opinions and speculations are projected on 
many issues, leading to never ending arguments and counter arguments that 
divert the focus. Appropriate authority (PramaaNams) preferably with *actual 
quotes* from *Saatvic* scriptures should be provided in support of any 
viewpoints presented.

(4) "ORIGINAL MESSAGES"
While replying to points of another contributor; please take care to delete 
the "Original message" in your reply, IF the original message had appeared 
already in our message boards.
If necessary,
(i) The "Subject" of the original message may be "cited" or
(ii) The Name of the archive and the Message number therein provided or
(iii) The excerpts from original to which the reply is directly related, may 
be quoted to make sure that the reply is to the point raised.

Please do not allow the entire message to appear again in your reply. A 
repetition of a string of correspondence on the same subject will consume 
the bandwidth unnecessarily.

        (5) BE PRECISE AND TO THE POINT WHILE REPLYING:
It is noticed that sometimes, Scholars who offer to answer questions do not 
take care to meet the precise point at issue but skirt around waxing on 
irrelevant data, leaving the questioner no wiser after reading their 
explanations, than where they found themselves before posing their queries.
It is requested that those who seek to educate should stick to the exact 
points raised when they venture to explain.

Let us remember:
? Wise men talk because they have something to say.
Others talk because they have to say something!?

        (6) EXHORTATIONS:
Similarly, simply exhorting readers to do this or not do that in 
AnushTaanams and observances, without providing adequate PramaaNam from 
authoritative scriptures underlying such instructions MIGHT BE VIEWED AS 
INANE PLATITUDES OR MERE RIGMAROLE OR JUST BLAH- BLAH AND ARE LIABLE TO BE 
DISMISSED OUTRIGHT BY THE READERS.

(10) APPEALS FOR FUNDS:
Would anyone venture to appeal for funds for an avowedly unworthy cause?
No appeal for funds is normally made except under the cloak of some ?worthy? 
cause or other. The money spinning technique of con artists to beguile the 
gullible and credulous folks by playing upon their humanitarian emotions and 
sympathy have been so perfected that the pretext of ?helping a worthy cause? 
is routinely touted as a useful ploy. (For example, a recent appeal was for 
a medical treatment that was found to be false).
We should not fall for these.

The same holds good for the some of the much too numerous appeals for funds 
for this, that or the other ?kainkaryams? flashed on the Internet day in and 
day out impacting on the sentimental susceptibilities of Bhaagavatas. 
Complaints have surfaced, of late, regarding misuse of funds collected in 
the name of so called ?worthy projects?.

This is not to say that all appeals are of this kind.

IMPORTANT:
IN FACT, APPEALS BEARING THE SPECIFIC OFFICIAL SPONSORING BY THE YATIVARAS 
THEMSELVES OF MATAMS AND ASHRAMAMS (LIKE AHOBILA MATAM, PARAKLAALA MATAM, 
POUNDARIKAPURAM ASHRAMAM, PERIYASHRAMAM, VANAMAMALAI MATAM ETC.) CAN BE 
FREELY POSTED.

ALL OTHER APPEALS solicited by individuals and for funds for whatever 
?kainkaryam? will be allowed only with the express undertaking that the 
solicitor ensures the following:
(i) officially acknowledging the receipt of contributions collected.
(ii) Utilization of the funds fully and precisely for the purposes for which 
they are proposed to be mobilized through their appeal
(iii) Adequate audit and accounting are in place to the entire satisfaction 
of the donors.
(iv) Responsibility to personally indemnify the donors against any 
inconvenience or loss due to any irregularity that might come to light at 
any time, with regard to their solicitation
(v) Preferably, the appeals should be made through "Registered Trusts" with 
Tax exemption status currently in force.

In the absence of such undertaking, we may be seen as encouraging 
indiscriminate fund-raising appeals and also become liable for any potential 
legal action later on, given the conduct of numerous trusts that have 
mushroomed and disappeared with the collections?
======================================================
1.      WHO IS THIS AZHWAR? 
        GLORY OF GARUDAZHWAR ?
        Part 2 (Anbil Ramaswamy)
2.      NAMMAZHWAR SNIPPETS  -
        TIRUVOIMOZHI Part ? 7
        (Anbil Ramaswamy)
3.      FROM MAHABHARATA: ?YAKSHA PRASNAM?
        Part 47: Prasnam 114 by 
        Sri M.K. Ramaswamy Iyengar Swami,
        Senior Officer of Govt. of India.
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148 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
- 28 Issues of Vol. 5 &
- 01 Issue of Vol.  6
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri Diwakar Kannan (diwakark@xxxx)
You may also view the archives at http://www.ibiblio.org/sripedia maintained
by Sri Srinivasan Sriram (ajiva_rts@xxxx)

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 for 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.
Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
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1.      WHO IS THIS AZHWAR? 
        GLORY OF GARUDAZHWAR ?
        Part 2
        (Anbil Ramaswamy)
-------------------------------------------------------------------------------OTHER
 NAMES OF GARUDA:
Apart from the names mentioned earlier, GaruDaazhwar is also known as:
Kaasyapi (after his father), Vainateya and Vinataasuta (after his mother), 
Daakshaayana (after his maternal grandfather, Daksha), Saalmaalin, Vinaayaka 
(not to be confused with the elephant headed Ganapathi), and epithets like 
Sitaananaa (white faced), Raktapaksha (Red winged), Sweta-ROhita (the white 
and red), SuvarNakaaya (Golden bodied), GaganEswara (Lord of the sky), 
Naagaantaka (Slayer of serpents), Pannaganaasana (Destroyer of serpents) 
Sarpaaraati (enemy of serpents), Tarasvin (the swift one), Rasaayana (who 
moves like quicksilver), Kaamachaarin (who goes where he will), Kaamaayus 
(who lives at pleasure), Chiraad (eating long), VishNu-ratha (vehicle of 
VishNu), AmritaharaNa and Sudhaa hara (Stealer of Amrita) SurEndra-jit 
(Vanquisher of Indra), Vajra-jit (Subduer of thunderbolt) etc.

KAARKODAKA:
There is a sloka that says:
KaarkODagasya naagasya, Damayantyaa naLasya cha,
RituparNasya RaajarishEh keerthanam kali naasanam?
Meaning
?If you mention the name of the serpent, KaarkoDakan, Damayanti, NaLa, the 
RaajaRishi called RituparNa - all ill effects of the 7 ½ year Saturn will be 
neutralized?

You will find that the name of the huge poisonous serpent, KaarkODaka, is 
mentioned first in this sloka. This KaarkODaka is said to be the vassal and 
under the control of Lord GaruDa and it is because of this that he is said 
to neutralize the poisonous effects of Sani dOsha associated with his 7½ 
years sojourn in everyone?s horoscope.

GARUDA MANTRA:
In the Japa dedicated to GaruDaazhwar, there is a ?maala mantra?, a powerful 
mantra that should be recited with the ?Dhyaana SlOka?. For the 5 lettered 
?GaruDa mantra?, the Rishi is ?Viswamitra? and the Devata is ?Sriman 
NarayaNa?.

VYUHAM:
Like Sriman NarayaNa, he has also 5 Vyuha forms known as: GaruDan, Satyan, 
SuparNan, Daarkshyan and VihagESwaran?

TATTVATRAYAM:
When PerumaaL gives His Darsanam mounted on GaruDa vaahanam, the base is 
said to represent the insentient ?achEtana?, Garuda, the sentient ?ChEtana? 
and the Lord the all-sentient Iswara. Thus, this is said to be an allusion 
to the ?Tattva Trayam?.

VEHICLE TO THE VEHICLE:
Mostly the vehicles (Vaahanas) of the Lord have no vehicles for themselves. 
But, GaruDaazhwar is said to have his own vehicle. He is known as 
?Vaayuvaahana? ? one who rides on air. Elders used to point out ?Sri VishNu 
Sahasra naamam? in which a reference is made as ?SuparnO vaayu vaahanah?.

REFERENCES TO GARUDAAZHWAR:

MAHABHAARATA:
In 21st Chapter of Anusaasana Parvam of Mahaabhaarata, the form of 
GaruDaazhwar is literally equated with that of Bhagavaan Himself thus:
?tvam hi sourEh mahaabhaahO suparNa: prOchyatE puraa?

The PaaNDavas won the battle ultimately while fighting with the formation 
known as ?GaruDa vyuham?

BY AZHWARS:
POIGAI AZHWAR: says that the Lord with SuparNan will confer on us Infinite 
bliss?

PERIYAZHWAR:
?Udavap puLLoorndu angu urutuyar theertha?

TIRUMANGAI AZHWAR:
?ponmalaimEl ezhunda maamugil pOnruLar vandu kaaNeer?

KAMBANAATTAAZHWAR:
In his verse ?Ponvarai?? says ?ennai aalUdAIYAVAN ThOLL ninru?

BY ACHARYAS:
BHAGAVAD RAMANUJA in his ?Vaikunta Gadhyam?:
?vainateyaadhibhih?.yathaa yOgam sEvyamaanam?

KOORATHAAZHWAN:
?Laksmipriyaa: parijanaah pathakEndra mukhyaah?

SWAMI DESIKA:
?BhujagEndra Garutmatadhi labhyai:?
>From the above, we learn that GaruDaazhwar is one of the ?Nitysooris? 
(eternal ones)

Swami Desika has eulogized the glory of GaruDaazhwar in two of his StOtras 
viz., ?GaruDa DanDatakam? and ?GaruDA Panchaasath?.(More on these later). He 
assures us that by his grace GaruDaazhwar would cure even prolonged and 
chronic ailments, mental depravity, gastric and other allied discomforts, 
heart diseases. All auspicious aspirations would be fulfilled leading one to 
wonder how it was possible to achieve what was earlier considered impossible 
of achievement.

In his ?Amritaaaswaadinee?, Swami Desikan avers that GaruDaazhwar would show 
to his Bhaktas the two feet of the Lord that he holds in his hands -
?chala chEtasaam paada aravindam harEh that san-darsayateeva?

Swami further describes GaruDaazhwar as the presiding deity (adishTaana 
dEvata) of the five winds that activate our bodies. ?mrith pancha 
aakaadeesa?

Because GaruDaazhwar is known to devour serpents, he is also called ?Giri?- 
which also means ?One who devours?. Swami Desika refers to this aspect when 
he says
?pakshavaan mandasaila:? meaning he is like the flying mountain.

BY OTHERS:
Even poets with allegiance to faiths other than SrivaishNavam are seen to 
have referred to GaruDaazhwar (e.g.) ?karai aNi mookkuDaip piLLai kaDaavi?

SAINT THYAGARAJA:
GaruDaazhwar helped Lord KrishNa in his fight against BaaNan in the Paataala 
lOka. Referring to this incident, Saint Thyagaraja hails him as a great 
devotee of Lord KrishNa.

NARAYANA TEERTHAR:
praises GaruDa in his work ?TarangiNi?

GUNAADYAN:
Gunaadya was a poet in 1st century BC  who wrote ?Brihad Kathaa? in a 
language called ?Paisaacha? (demoniac) based on ?Naaganandam? ? a drama 
written by King Harsha vardhana who makes mention of  the prowess and 
compassion of GaruDaazhwar in 4 verses in Acts 4 and 5 of the drama.

SAIVA TIRU MURAI:
In Chapter 11, Kaarmali glorifies GaruDaazhwar?s wings as ?siragin 
GaruDanai?

YAKSHAGAANAM:
A Telugu drama is said to describe in glowing terms the greatness of 
GaruDaazhwar.
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2.      NAMMAZHWAR SNIPPETS  -
        TIRUVOIMOZHI Part 7
        (Continued fro SRS Vol.5.25 dated 08/03/04 Message #4449)
        (Anbil Ramaswamy)
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VERSE 3.9.1

Sonnaal vrOdam ithu aagilum solvEn kENminO
Ennaavil in kaviyaan oruvarkkum koDukkillEn
Thennaa tenaavenru VaNDu mural tiruvEnkatathu
Ennaanai ennappan emperumaaLuLan aagavE

?You might feel offended if I say this. But, I cannot resist telling the 
truth for your good. Will you hear me? You folks are running after petty 
pleasures and silly satisfactions, wasting your energies by singing paeans 
of praise of unworthy entities. I, for one, would never misuse my tongue in 
such pursuits but would dedicate all my hymns at the feet of my father, the 
Lord of TiruvEnkatam who is majestic like the mighty elephant and in whose 
place bees hum his glory?

The Azhwaar says that we should use the faculties granted to us by the Lord 
ONLY for His purpose and NOT waste on others. He feels sorry for those who 
use their literary talents to invent non-existent qualities in people and 
suppressing their defects ? all for currying some favors and silly gains 
from them. He asks them to give up this unholy habit and unavailing exercise 
and turn to sing about the Lord who has all the auspicious qualities and 
totally devoid of any blemishes and who alone can grant more than what one 
could wish for even in their wildest imagination. Seeing the apathy of 
people to this appeal, he turns to himself and says at least for his part, 
he would practice what he preaches.

NAMPILLAI says that the Azhwar?s regaining composure in the thought is like 
a pilgrim who was somehow spared and let off with his possessions while all 
the rest in the party were plundered by highway robbers!
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VERSE 4.1.1
Oru naayagamaai ODa UlaguDanaaNDavar
Karu-naai kavartha kaalar, sidagiya paanaiyar
perunaaDu kaaNa immayilE pichchai taam koLvaar
tirunaaraNan thaaLL kaalam pera chindithu uyminO

In this, the Azhwar takes and shows us ?a video coverage of? the rise and 
fall of an emperor to illustrate the impermanence of material prosperity and 
the vicissitudes of fortune.

There was all powerful Emperor who ruled over the entire world. He gets 
defeated in war and is banished. He is reduced to roaming about with a 
begging bowl, depending on alms to eke out mere existence. Not to be noticed 
by anyone, he stealthily enters his old city at dead of night. In the 
surrounding darkness, he unwiitingly stamps on a black dog which bites him. 
He is ashamed even to cry out lest he should wake up the people around. In 
the melee, he stumbles upon a heap of mud pots with a bang when even his 
begging bowl gets thrown out. Hearing the noise, his erstwhile subjects are 
startled and rush to the spot. It is the very same group of subjects who 
earlier had to fix up an appointment and wait for his audience. They witness 
the melancholy figure of the Emperor-turned-beggar. He is further humiliated 
to see the very people who praised him as ?Maharaja?, remarking about him 
derisively as ?the one bitten by a mere dog? ? precisely the scene he wanted 
to avoid. All this happens during this very lifetime!

The Azhwar felt that because of his God-realization, he was relieved of all 
defects. He desires that all those on earth should also be saved likewise. 
With this in view, he advises them to remember that kingdom and material 
prosperity are all transitory and can vanish before their very eyes almost 
in no time. Only the feet of the Lord can ensure Supreme everlasting bliss.

So, the Azhwar says:
?Do not postpone. The time for this is ?HERE AND NOW?. Not only material 
wealth but also ?Svarga? (Heaven) and ?Kaivalyam? are ephemeral because it 
is said in the Sastras that when one?s merits get exhausted, one would have 
to return to earth for another lease of life. Cf:   ?KsheeNE puNyE marthyu 
lOkam visanti?

The 4th line is said to indicate the meaning of ?Dwaya Mantra?
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VERSE 4.3.2
Poosum saanthu en nenjamE, punaiyum kaNNi enaduDaiya
Vaasagam sei MaalaiyE, Vaan paTTaaDaiyum akdE
tEsamaana anikalanum en kai kooppu seigaiyE
eesan gnaalam uNDu Umizhnda enthai Eka moorthikkE

?My Lord is ?THE? Paramatma. He is Eka moorthi. The ONLY ONE without a 
second. The ONLY ONE who devoured the worlds and kept them in ?safe custody? 
in His tummy and released them at the beginning of the new Kalpa. Such a one 
has come down to earth out of His ?Soulabhyam?. I offer my heart as the 
redolent Sandal paste for smearing His chest. I offer my literary works 
specially composed for Him with devotional love as a garland to adorn His 
shoulders. Why only that? They are good enough to serve as His silken 
garments. What about jewelry? My folded palms in supplication, ANJALI MUDRA 
(kai Kooppu Seigai) can serve as sparking jewelry?

The Azhwar is anxious to render the various ?Chaitya upachaaras? to the Lord 
which he could not do earlier. So, he dedicates his emotion filled hymns as 
garlands and dress.

He says that in his Anjali that invests the Lord with ?TEsamaana Anikalan ? 
lustrous ornament?! How dare he say this, as if the Lord were any less 
lustrous earlier? Azhwar seems to say that, no doubt, the Lord is all 
powerful and all protector. But to keep up those honorifics, he needs the 
anjali and Bhara SamarpaNam of the Azhwar, without which he is at risk of 
forfeiting them!

Another interesting message this verse conveys is to confirm that the Lord 
DOES HAVE a ?Suba aasryaya Sareera? ? an auspicious physical body. If He 
were to have no body and remained Niraakaara, Niravayava Brahman (as some 
would have it), He would have no occasion to enjoy sandal paste, the 
garlands and the ornaments et al.

This verse is being recited in all SrivaishNava households all over the 
world while offering ?Alamkaara aasana? to the Lord during the daily 
Tiruvaradana.
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3.      FROM MAHABHARATA: ?YAKSHA PRASNAM?
        Part 47: Prasnam 114
        by Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
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PRASNAM 114
YAKSHA:
RAAJAN KULENA VRITTENA SWAADHYAAYENA SRUTENA VAA /
BRAAHMANYAM KENA BHAVATI PRABHRU YETAT SU-NISCHITAM //

?Oh! King! Tell me clearly and in a forthright manner how is brahminhood 
attained? Does it happen because a person is born in a brahmaNa family? Or, 
is it earned through good conduct? Or, is it attained through a study of the 
Vedas in the appropriate way or through a mastery and adherence to the holy 
edicts contained in the sacred books like the Upanishads, the Itihaasas and 
the Puranas??

YUDHISHTIRA:

SRUNU YAKSHAKULA TAATA NA SVAADHYAAYO NA CHA SRUTAM /
KAARANAM HI DVIJATVE CHA VRITTAMEVA NA SAMSAYAH //

VRITTAM YATNENA SAMRAKSHYAM BRAHMANENA VISESHATAH /
AKSHEENA VRITTO NA KSHEENO VRITTATASTU HATO HATAH //

PATAKAAH PAATAVAAS CHAIVA YE CHA ANYE SASTRA CHINTAKAAH /
SARVE VYASANINO MOORKHAAH YAH KRIYAAVAAN SA PANDITAH //

CHATURVEDOPI DURVRITTAH SAH SOODRA DIRICHYATE /
YO AGNIHOTRA PARO DAANTAH SA BRAAHMANA ITI SMRITAH //

?Oh! Venerable one born as yaksha! May you kindly listen!
Without doubt, it may be said that brahmanatva or brahminhood is attained 
solely through blemish less conduct. Brahminhood is not by birth; nor is it 
due to learning the Vedas from a preceptor and intoning them ceaselessly. 
Brahminhood cannot also be attained by merely having sound knowledge of the 
Vedas and their application.

It calls for a painstaking effort to preserve brahminhood after attaining 
it. This is done by preserving righteousness in thought, word and deed. Once 
tarnished, even slightly, the conduct remains stained and brahminhood is 
slain and laid low.

He who practices to the point of perfection the essence of what has been 
inhered and adopts it at every stage in real life is the learned scholar who 
ever remains on a high pedestal.

The serious faced teacher, the diligent pupils as well as those who have a 
minute knowledge of the Do?s and Don?ts in the Sacred laws are those who are 
so busy with the chaff that they miss or lose all the grain and substance. 
They are nothing but ignorant plodders.

If devoid of virtue, even the most proficient is lower than the lowest type 
of mindless toiler. He whose senses are under perfect control and he who 
keeps the holy fire in the altar aglow, by his poise and his serene behavior 
is ever remembered as a BrahmaNa?

NOTES:

YudhishTira?s reply in four stanzas contains the quintessence of wisdom of 
everlasting value. The thought revealed is as bold as it is clear. It brings 
down the many wrong notions widely in circulation.

It is also useful to recall by this question, the Yaksha has made 
YudhishTira tread a ground already trodden. That and the fact that Yaksha 
being in an expansive mood to listen, as stated in the Notes under the 
previous question, has induced YudishTira to elaborate the thought behind 
his reply.

How is this question a trodden ground?
About a year ago, YudhishTira had to perform a rescue act and go through a 
question and answer session. At that time Bheemasena alone was in trouble 
having been caught in a vice like grip of a python, who was none other than 
King Nahusha undergoing a curse (briefly referred to in the Notes below 
answer to Question 112). The serpent had no difficulty in identifying 
YudhishTira, promised to release Bheemasena unharmed provided the former 
answered a few questions. The first question which the serpent shot at him 
was below:

Sarpa uvaacha:
?BraahmaNh kO bhavEt Raajan??
The serpent queried:
?Oh! King! Who is said to be a Brahmana??

YudhishTira replied without hesitation
?satyam daanam kshamaa Seelamaanrusamsayam damO ghriNaa /
drisyantE yatra naagEndra sa BrahmaNa iti smritah //
(Vana Parva Ch.177 Sloka 16)

?Oh! Serpent King! He in whom the qualities of truthfulness, charitable 
disposition, tolerance, unblemished conduct, non violence towards one and 
all, control of senses and great compassion are seen, is to be regarded as a 
BrahmaNa?

The serpent looked pleased with the reply. But, it decided to probe 
YudhishTira further.

?chaaturvarNyam pramaaNam? soodrEshvapi cha Satyam cha
Daanam akrOdah eva cha aanrusmsyam cha griNaa chaiva YudhishTira?
(Ibid Sloka 18)

?Oh! YudhishTira! What are you saying? In this world, four orders are seen 
(Brahma, Kshatriya, Vaisya and Soodra). Do you imply that a Soodra who is 
wedded to truth, charitable minded, non violent, non cruel, full of 
compassion and has eschewed anger is entitled to be called a BrahmaNa??

YudhishTira affirmed through this aphorism:
SoodrE cha etad bhaavellakshyam dvijE na vidyatE /
na vai SoodrO BhavEt SoodrOh BraahmaNO na cha BraahmaNah //

?If it is seen that these qualities are present in a Soodra and not in a 
BrahmaNa, then clearly enough, that Soodra cannot be called a Soodra nor can 
that BrahmaNa be called a BrahmaNa?

YudhishTira added for a good measure:
Yatra etat lakshyatE sarpa vrittam sa BraahmaNa smritah /
Yatra etat na bhavEt sarpa tam Sudram iti nirdEsaat // (Ibid Sloka 21)

?Oh! Venerable Serpent! Take that Soodra who shines with these qualities. He 
is no Soodra. On the other contrary, he is a BrahmaNa. Likewise, that 
BrahmaNa in whom these qualities are absent is no BrahmaNa. He is of the 
lowest order?

The merit of Itihasas- epics- like Srimad RamayaNa and Srimad Mahaabhaarata 
is that they are full of eternal truths stated unambiguously and without 
fear or favor. Truths require to be retold and reaffirmed. This is because 
the mind is never steady. It is vulnerable to external influences and starts 
doubting in quick time. As if in heed to this, the epics often restate the 
same truths with a slightly different emphasis each time and in a slightly 
different context as well.

Accordingly, the Saanti Parva of Srimad Mahaabhaarata, a subsequent Parva 
contains a passage where Bheeshma explains to YudhishTira as to who can be 
called a BrahmaNa.

?Sa daatah dvija uchchyatE? That self controlled person is said to be Dvija, 
a twice born.
That is a BrahmaNa.
How to identify such a person?

The following 3 slokas provide the answer:
sarva bhoota hitE yuktah nasmayaadatvEEshti vai janaan/
mahaahrida iva kshObhya pragjnaatruptah praseedati //

abhayam sarva bhuTEbhyah sarvEshaam abhayam yatah /
namsyah sarva bhootaanaam daantO bhavati jnaanavaan //

na hrishyati mahatyarthE vyasanE cha na sOchati /
sa vai parimita pragjnah sa daantO dvija ucchyatE //
(Santi Parva Ch 213: Slokas 13 to 15)

There is that happy person whose mind is filled with a soft illumination 
from his learning. He hates none. He is gentle and kind to every living 
thing.

He causes no harm to anyone. So, none fears him. He fears none because he 
has nothing to fear. That learned person who has conquered his senses is 
respected by all.

If he gets a little extra wealth, he does not make a show of that nor does 
his joy overflow. When he is sad, he does not wear a mournful look. That 
person on whom the senses have no sway, who has a finely tuned and balanced 
mind is said to be a BrahmaNa.

Bheeshma was a giant among intellectuals. He knew everything about what was 
fit to be known. There was nothing he did not know about. In the words of 
Sri KrishNa:

Yaddhi bhootam bhavishyat cha bhavEt cha purusrshabha /
Sarvam tad jnaanavriddhasya tava paaNaa vivaahitam //
(Santi Parva Ch.50:18)

?Oh! Most Valiant! Among all the intellectual greats, you are the one 
occupying the throne. What more can I say except that whether it is 
pertaining to the past or the present or the yet to be born future, you know 
everything about anything- be it significant or insignificant?

Thus, it may be seen that Bheeshma too did not lay a stress on birth, 
knowledge of the Vedas or the Sastras for a person to be recognized as a 
BrahmaNa.

In other words, a BrahmaNa has to be identified by his overall mental 
disposition and actual conduct. Here too, there is an important 
qualification. The work is not to be measured in terms of external function, 
but in terms of internal character.

Incidentally, the fourfold order is referred to in Chapter 18 of Srimad 
Bhagavad Gita. The distinctiveness of the BrahmaNa is delineated in Sloka 
42.

SamO damas tapah Soucham kshaantir aarjavamEva cha /
Jnaana vijnaanam aastikhyam brahma karma svabhaavajam //
(BG Ch.18:42)

Following in the footsteps of the interpretation given by Sri Aurobindo 
would be the ideal way to understand the true and inner meaning of this 
verse. Sri Aurobindo writes:

?The language reads a little curiously to our ear. Calm, self control, 
purity, long suffering, candor, knowledge, acceptance and practice of 
spiritual truth would not ordinarily be described as a man?s function, work 
or life occupation. Yet, this is precisely what the Gita means and says ? 
that these things, their development, their expression in conduct, their 
power to cast into form the law of Saatvic nature are the real work of the 
Brahmin. Learning, religious ministration and the outer functions are only 
its most suitable field, a favorable means of this inner development, its 
appropriate self expression...?
(Essays on the Gita, Second series Part II, Chapter 20)

What is the significance of the four fold order?
As Aurobindo would explain:
?All proceed from the divine existence, the transcendent and Universal 
spirit. All is a veiled manifestation of the Godhead, Vaasudeva.

?Yatah pravritti bhootaanaam yEna sarvam idam tatam? (BG 18:46)

>From whom the evolution of beings (took place) by whom all this is 
pervaded). We become aware of the Master-existence expressing Himself 
forever in His infinite quality, anatha - guNa in all beings.
We become aware of
- a fourfold presence of the divinity,
- a soul of self-knowledge and world knowledge
- a soul of strength and power that seeks and finds and uses its powers
- a soul of mutuality and creation and relation and interchange between 
creature and creature
- a soul of works that labors in the Universe and serves all in each and 
turns the labor of each to the service of all others?

??We become aware too of the individual power of the divine in us that which 
directly uses these fourfold powers, assigns our strain of self expression, 
determines our divine work and raises us through it all, to his universality 
in manifold-ness, till we can find by it, our spiritual oneness with him and 
with all, that he is in the cosmos?

?? It is true that in this birth men fall very largely into one of the four 
types, the man of knowledge, the man of power, the productive vital man, the 
man of labor and service> these are not fundamental divisions but stages of 
self development in our manhood.?

?? And, where the Satvic mind predominates, we get the Brahmin, the man with 
a turn for knowledge who brings thought reflection, the seeking for truth 
and an intelligent or at the highest a spiritual rule into life and 
illumines by it his conception and mode of existence?

The real purport of YudhishTira?s reply may stand out in better and bolder 
relief against this somewhat elaborate background.

In the first stanza, YudhishTira is asserting that Brahminhood is EARNED. It 
does not happen by itself nor is its gilt edge due to birth. It is earned 
only through virtuous conduct.

In the second stanza, YudhishTira is seen to utter a note of warning. It is 
not true that the label of Brahminhood once earned stays for life. It can be 
lost comprehensively. Brahminhood slips away like an ill fitting cloak, when 
conduct ceases to be virtuous. Therefore, it has to be preserved with care.

Virtue and virtuous conduct do not come automatically in the wake of 
knowledge, even in the wake of a deep and wide knowledge. Knowledge has to 
usher in humility and the resolute boldness too so that precepts can be 
followed, acted upon in real life and day to day situations. The path is 
illumined by knowledge. One has to keep going in that path. This is what 
YudhishTira is conveying in the third stanza.

In the fourth and final stanza, YudhishTira is reminding that the one who 
has climbed high and steep, a fall has terrible consequences. A life where 
the senses remain firmly under the control of the mind even as the reined in 
horses which had known wildness are firmly kept in leash by the expert 
charioteer is not the first step for Brahminhood but the only path. When a 
person leading a life of self control, also makes it an unwavering daily 
routine to worship the Gods, the preceptors, the departed ancestors, shows 
compassion to every living being and refrains from doing unto others what he 
does not like being done unto him and so to say, lights up five symbolic 
holy fires ? he can lay claim to be called a BrahmaNa and the qualities 
manifested by him in all his doings qualify for BraahmaNYam or 
BraahmaNatvam.
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