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- Subject: RI RANGA SRI VOL.04 / ISSUE # 08 d/ 12/26/02
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Thu, 26 Dec 2002 22:38:12 +0000
- Bcc:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam 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 # 08 dated 26th December 2002
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EDITORIAL:
HAPPY NEW YEAR!
On behalf of ?Swami Desika Darsana Satsangam? (SDDS) and ?Sri Ranga Sri?
Electronic journal and on my own behalf, I hereby wish you all a very Happy
New year. May the New Year bring us all greater unity and peace of mind!
CONCLUSION OF POETIC TRIBUTE TO ACHARYAN
We conclude in this issue the poetic tribute to His Holiness Srimad ANDavan
of Poundarikapuram Swami Ashramam by Sri C.G. Balaji. Our heartfelt thanks
to Sri Balaji for his permission to feature his excellent write up in ?Sri
Ranga Sri?.
GOTRAMS AND PRAVARAMS ? AN OVERVIEW
While doing ?Abhivadanam?, we mention our ?GOtras? and ?Pravaras?. Some of
us at least do not know the glory of the Rishis occurring in this. You will
remember that a while ago, I wrote about the specific glory of
Naitrvakaasyapa GOtra and Vaadoola GOtra from what I have heard in
KaalakshEpams of Mahaa mahO Paadhyaaya Sri Srivatsankachar Swami, now Head
of Dept. French Indolgical Research Institute, Pondicherry. He has favored
us with a monograph revealing the glory of several GOtras and the Rishis
relating to the respective ?Pravaras?. We intend featuring these in the
forthcoming issues. We are sure you will find very interesting details in
this write up.
?SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM?
As per the direction of Asmad Acharyan, His Holiness Srimad ANDavan of Sri
PouNDarikapuram Swami Ashramam, Srirangam, the ?Sapta Sarga ParayaNam? of
?Sundara KhaaNDam? of ?Srimad Vaalmiki RamayaNam? was commenced on the 15th
October 2002 (Tirunakshatram day of Swami Desikan). This was concluded on
the 21st December 2002 when PaTTabishekam was performed for Sita LakashmaNa
Bharata Satrugna Hanumath SamEta Sri Ramachandra murthi. Incidentally, this
happened to be Punarvasu Nakshatram, the Tirunakshatram of Lord Rama and
also the Avatara Dinam of Lord Parasurama. A few special points from
Sundara KhaNDam were highlighted in a short speech. These will be serialized
in the forthcoming issues.
IN THIS ISSUE:
1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF
SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM)
Part 20: Acharya Mangalam (Verse 22)
By Sri C. G. Balaji {Sri Balaji is the grandson of
Sri N.S. Anantha Rangachar Swami of Bangalore and
a Sishya of Parakala Matam}
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2. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
?SRI POUNDARIKAPURAM SWAMI ASHRAMAM?? Part 23:
?paaNim griheeshva paaNinaa?
(Anbil Ramaswamy)
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We have so far presented in the form of catechism, 65 questions raised and
answered by H.H.
In this Issue, we present -
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Question 66:
What is the significance in King Janaka saying-?
?paaNim griheeshva paaNinaa?
?Accept her as your wife by clasping her hand with your?s?
Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily
VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback
of what must have flashed across the mind of the King.
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Copies of the book can be had from anyone of the following:
1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone: 4611540)
2. Dr. S. Parthasarathy Desika Sadanam, 24, 28th Cross, Besantnagar,
Chennai 600 090 (Phone: 490 0327)
3. Sri N.K.Ramaswamy 213 East Uttara Street,
Srirangam 620 006(Phone: 434 438)
4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,
New Delhi 110 064 (Phone: 5492877)
5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet,
Bangalore 560 018 (Phone: 6511056)
6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg,
Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)
7. Sri N.S. Parthasarathy, 1 Raghavaiah Road,
T.Nagar, Chennai 600 017 (Phone: 8280949).
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3. DESIKAMRUTHAM I ?
SWAMI DESIKA?S SIMILES ?UPAMA?
Part 23 (103 and 104)
(Anbil Ramaswamy)
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4. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 6
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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5. FROM MAHABHARATA
?MAHABHARATA ??YAKSHA PRASNAM?
Part 17: Prasnams 52 and 53
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India (Retd)
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91 issues have been released, so far -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3 &
7 Issues of Vol. 4
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri.
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 to encourage "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.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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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.
--------------------------------------------------------
Kindly also peruse the following files at the sites indicated:
http://members.tripod.com/~sriramanujar
(Maintained by Sri Madhava Kannan from Singapore) ? for
- Biography of Bhagavad Ramanuja ?
- Biography of Swami Desika ?
- Acharya Vamsa Vriksham ?
- Srimad Rahasya Traya Saram
- and other links.
http://www.srivaishnava.org/sgati/
(Maintained by Sri Venkatesh Elayavalli from California)
SDDS Volume 1 / Issues 1 to 33
SDDS Volume 2 / Issues 1 to 26
SDDS Volume 3 / Issue 1
SaraNAgati Vol. 1 / Issues 1 - 24
SaraNAgati Vol. 2 / Issues 1 - 04
For ?Hinduism Rediscovered?
and other links
http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain) for -
- Dasavatara Stotram meanings
- ?Srimad Rahasya Traya Saaram? and other links.
in the ?Philosophy? section
(More to follow)
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1. ?SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI? ?
A POETIC TRIBUTE TO SRIMAD ANDAVAN OF
SRI POUNDARIKAPRAM SWAMI ASHRAMAM
(PRAKRITAM PONTIFF OF THE ASHRAMAM)
Part 20: Acharya Mangalam (Verse 22)
By Sri C. G. Balaji {Sri Balaji is the grandson of
Sri N.S. Anantha Rangachar Swami of Bangalore and
a Sishya of Parakala Matam}
----------------------------------------------------
ACHAARYA MANGALAM (GLORY AND PRAYER)
May he bless us for years many to come
Dwell we at his feet, this world to transcend from
May this garland of words adorn his feet so sacrosanct
Pray we, the dust from his feet as our sanctuary to grant - 22
It is our heartfelt prayer that he continues to bless us worldly souls with
his benevolent grace for many years to come. We submit ourselves at his feet
to resign and transcend from this world and to attain the divine bliss and
communion with the Lord.
Sri Brahmatantra-Swatantrar extolled Swamy Deshikan saying ?From his (Swamy
Deshikan?s) nectareous words, this dead world did come back to life?. This
statement of Parakaala jeeyar, befits asmadacharyar very well too!!!
We, his shishyas can with great pride say that it is indeed our greatest
fortune that we all have been blessed to take birth on this Earth during the
time of Srimath Gopala Deshika Maha Deshikan, our Achaarya saarvabhouma. To
be recipients of his kataaksham and anugraham and to have the darshana
bhagyam of this great Achaarya saarvabhouma is indeed the fruit of all our
penances.
Mangalam to Swamy, the sadaachaarya!
Mangalam to Swamy adored by the virtuous!
Mangalam to Swamy, the glorious Achaarya of Ramanuja darshanam!
Mangalam to Swamy, the manifestation of Gitaacharya!
Mangalam to Swamy, the incarnation of Yatiraja!
Mangalam to Swamy who is bhushanam to Jnana, Anushtana and Vairagyam!
Mangalam to Swamy who dispels nescience from the minds of the Lord?s
subjects!
Mangalam to Swamy, the beacon light on the path to deliverance!
Mangalam to Swamy, the unconquerable!
May our minds as a garland of flowers enchant our master Gopala Deshika!
May his vigraham adore the temple of our minds!
May his lotus feet adorn the waters of our hearts!
May his thoughts begin our day!
May his grace ennoble our deeds!
May his words keep us on the right path!
May his wisdom make us knowers of Brahman!
May his footsteps be our guiding lamps!
May his glories enlighten this world!
As Swamy Deshikan says in his Subhashita Nivi, ?An artist can paint the
picture of the Sun, but can he give it the same radiance?? Similarly our
Swamy has infinite auspicious attributes like Paraman himself. It would be
impossible for any work on this earth to fully exemplify his kalyaana
gunams.
This garland of words is strung to embellish the holy feet of our Achaarya,
Srimath Gopala Deshika Maha Deshikar that are so sanctified. We prostrate at
his thiruvadi and pray to him to grant the dust from his holy feet as our
lasting refuge.
This work has been possible only due to the divine grace of Poorvaachaaryas
and Asmad Swamy, Poundarikapuram Paravakkottai Srimath Andavan Sri Gopala
Deshika Maha Deshikar. The purpose of this work will be served even if one
infinitesimal amount of our Achaarya?s glories has been celebrated.
Let us sing his glories and sanctify our lives.
His taniyan is as follows ?
We seek refuge at the sacred feet of our revered Acharyan, Sri Gopala
Deshika Maha Deshikan, who received the sacred rites of Samashrayanam, Bhara
Samarpanam from the great Acharya, Sri Srinivasa Maha Deshikan (Srimath
Poundarikapuram Andavan), Thuriyaashramam from Sri Srinivasa Maha Deshikan
(Srimath Vennatrankarai Andavan) and the wealth of Ubhaya Vedaantham from
Srimath Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Yatindra Maha
Deshikan. He shines with illustrious sadaachaaram and is resplendent with
his limitless Acharya Bhakthi. Glory to the great preceptor Srimath Gopaala
Deshika Maha Deshikan.
-----------------------------------
References ?
1. Veda malar
2. Ranganatha Maha Deshikan Thirunakshatra malar
3. Shashtyabdhipoorthi malar
4. Thirukkudanthai Deshikan Thirunakshatra malar
5. Shatabhisheka malar
6. Yatiraja Saptati by HH Paravakkottai Srimath Gopala Deshika Maha Deshikan
7. Gopala Vimshati by HH Paravakkottai Srimath Gopala Deshika Maha Deshikan
8. Sri Sampradaya granthams of U. Ve Sriman Dr. N. S. Anantharangacharya
9. Message of Vedanta Deshika by U. Ve. Sriman Dr. N. S. Anantharangacharya
10. Yatiraja Saptati by U. Ve. Sriman V.N Vedanta Deshikan
11. Guru parmpara prabhavam by Tritiya Brahmatantra-Swatantra Swamy
12. Biography of Srimath Gopala Deshika Maha Deshikar in English by U. Ve.
Anbil Ramaswamy Iyengar (Poundarikapuram Andavan Ashramam Homepage)
13. Upanyasams at Ashramam
14. Parakaala matha vaibhavam by Krishna Iyengar
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(CONCLUDED)
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2. ?RAMAPIRANAI KARPOM?
EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF
?SRI POUNDARIKAPURAM SWAMI ASHRAMAM?? Part 23:
?paaNim griheeshva paaNinaa
Question 66:
What is the significance in King Janaka saying-?
?paaNim griheeshva paaNinaa?
?Accept her as your wife by clasping her hand with your?s?
Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily
VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback
of what must have flashed across the mind of the King.
------------------------------------------------------------------------
King Janaka seems to have sensed the thought of Sri Rama that a girl who has
been so described with the epithets like ?Iyam Sita?, ?Mama sutaa?, ?Saha
dharma Charee tava?, ?Prateecha cha yEnaam?, ?Bhadram tE? etc was indeed a
rare one,who has to be wedded without any further delay by any means
(?Rakshasa? or ?Gaandharva? mode sanctioned for Kshatriyas) and rush back to
AyOdhya. He assures that Sri Rama has no need to resort to these methods and
that he himself would offer her with due pomp and ceremony with holy waters,
and with Agni as witness (Agni Saakshi). He seems to have remembered the
fate of Sakuntala who married Dushyanta through Gaandarva mode and that he
does not wish it to get repeated in the case of Sri Sita, if she were to get
married in the ?Gaandharva? mode!
?paaNim griheeshva paaNinaa?
All that Sri Rama had to do was to clasp her palm with his own. The most
important part of a marriage is this ?PaaNigrahaNam? and ?Saptapathi? (going
round the fire pit seven times with the appropriate vows. The tying of
?Tirumangalya Sutram? around the bride?s neck takes a back seat compared to
these events. This is also indicated by King Janaka saying ?paaNim
griheeshva paaNinaa?
?paaNim griheeshva paaNinaa?
During weddings, elders used to make fun of the bridegroom. ?Because you
were separated from your spouse for long after leaving SrivaikunTam due to
?PraNaya Kalaham? (conjugal dispute), don?t be in a hurry to make up with
her by holding on to her feet. You may do so in private. But, you are before
a huge gathering of spectators.
So, don?t hold her feet, Clasp her palms?
?paaNim griheeshva paaNinaa?
?Don?t expect her to extend her arm for your clasping her palm. She is after
all an innocent child and may be shy to do so. So, you should yourself
volunteer to initiate this ?PaaNIgrahaNam? by clasping her palm.
?paaNim griheeshva paaNinaa?
?For now, you hold her palm. Don?t be in a hurry. Anyway, you are going to
hold her feet later when you place her feet on the grinding stone (ammi
midithal)!?
?paaNim griheeshva paaNinaa?
If Sri Sita were to hold his palm, it would be on top and Sri Rama?s hand
will be below her?s. Sri Rama is the Lord of both Vibutis and all the living
beings are to be under the protection of his hands. Can his hands be at a
lower level?
That is the reason why, elders would not offer to ?give? gifts to Mahaans
but would place the gifts on a plate (TaambaaLam) and request the recipients
to ?take?. Marriage is also a ?Daanam?. In fact, it is ?Kanyaa daanam?. It
was probably with this in mind that King Janaka requested Sri Rama to ?take?
Sita, the gift.
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(To Continue)
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3. DESIKAMRUTHAM I ?
SWAMI DESIKA?S SIMILES ?UPAMA?
Part 23 (103 and 104)
(Anbil Ramaswamy)
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103
?Idu arOganukkum aarOghyaarthikkum Ksheeram sEvyam enradODu okkum?
Meaning:
?Like milk being a suitable drink for both the healthy person and the one
who is in ill-health, if Prapatti is adopted as a direct and independent
upaaya, the Prapanna acquires, as its reward, the capacity to meditate
constantly on Narayana as stated in Sri VaikuNTa Gadhya?
104
?Tirumantram aagira eTTuk kaNNaana karunbilE vERpatrum thalai aaDaiyum
kazhindaal naDuvuLLa amsam sarva upajeevyam aagiraarp pOlE prapatti nishTar
ellaarkkum sarva kaalathilum Bhagavad anusmaraNa rasathukkum virOdam illai?
Meaning:
?Like the middle of the sugarcane with eight joints becomes suitable to
everyone, if the root and top are cut off, if the first (Om) and the last
(aaya) of the eight syllables of AshTaakshara are cut off, even then it
will not be inappropriate for the enjoyment of the Prapanna in thinking of
Bhagavaan at any time whatever?
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(To Continue)
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4. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SAARAM
UPODGATHA ADHIKAARAM ? The Beginning - 6
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
----------------------------------------------------------
Extolling the magnificence of the Lord's bed, Swami Desikan says
"TiruanantAzhvAn Agira tiruppaLLi metthayile". While we can understand
theprefix "tiru" to Sri Adisesha, why should the Acharya use it ahead of a
mere bed or "metthai"? After all, a bed is a bed, be it however comfortable.
Swami Desikan differs. This is a bed extraordinaire, due to its sparkling
whiteness(signifying its suddha satthava character), softness, smoothness,
fragrance,coolness, and with a protective canopy. Where else can you find
such amagnificent mattress? This is perhaps the reason why the Lord is
loathe toleaving His bed, and carries out all His functions in bed itself.
If the bed itself is so glorious, what to say of its occupant?
He is verily the Prince of the Celestials ("Van Ilavarasu"). We see Princes
of the world mature into Kings and, in old age ("enaitthu Or yugangaLum
ivvulgANdu kazhindhavar"), cede the Crown to their progeny or others,
voluntarily or otherwise. There are no permanent Kings in this world.
However, the Prince of Paramapadam is the Perennial Crown Prince, who never
ages, the celebrated"YuvA", who is not susceptible to the ravages of time
and remains as young and attractive as He was millions of years ago. When we
consider that He is the oldest inhabitant of all the Universes put together,
we are surprised at His
never-fading youthfulness. He is always fresh as a just-blossomed flower.
This description of the Lord's youthful attractions indicates the pleasure
in performing kainkaryam to a young, agile, appealing Prince, vis-à-vis an
old, crotchety, irascible person, king or not.
(Thus far, the glory of kainkaryam to the Lord was described by highlighting
the magnificence of the Lord, His Consorts, His abode and His
paraphernalia.)
It is Emperuman's ardent wish that all AtmAs should partake in the infinite
bliss that He Himself is enjoying in the company of the nitya sUrIs of Sri
Vaikuntam. As already stated, all JeevAtmAs, by virtue of their being
inseparably associated with the Paramatma as His progeny, His servants,
etc., have an inherent birthright to participate in the endless bliss
("andhamil pErinbam"). What then is the reason for the Atma losing this
inalienable legacy and wallowing in sorrow?
Swami Desikan attributes this grievous loss to "MAyA", the association with
matter predominantly characterized by Rajas and Tamas. This unholy
association makes us forget our own glory as the hereditary servitors of the
Lord. More importantly, it makes us unaware of the majesty and magnificence
of the Lord and His attributes, and of the in severable bonds that bind us
to Him. This Maya pushes us into a benumbing stupor, into an apparently
endless night filled with painful and terrifying dreams. We occasionally
have sweet dreams too, but these are so fleeting and minor that they do not
relieve the tedium of our prolonged
trance. This Maya has been afflicting us from time immemorial, pushing us
deeper and deeper into the bottomless pit of samsara. "anAdi mayayAlE
suptanAi" says Swami Desikan, lamenting at the aeons that have passed us by,
denying us of the eternal enjoyment we are entitled to. He quotes the
following Vishnu Purana Sloka, to describe the trials and tribulations we
undergo due to this Maya-
"anEka janma sAhasrIm samsAra padavIm vrajan
MOha shrama prayAtOsou vAsanA rENu kuNtitha:"
Imprisoned by the overpowering Maya, we lose our way in the jungle of
samsara, keep going round and round caught in the vicious cycle of births
and deaths, weighed down by the strain of such aimless wandering and
acquiring a thick coat of filth from head to foot in the process, which
camouflages our original splendor beyond recognition.
This state of helplessness and grief is summarized by Swami Desikan
thus-"Prakriti Agira pAzhilE vizhundu, Odi Odi pala pirappum pirandhu,
thatti, thAvattru, azhukkadaindhu, oLi izhandhu", encapsulating our endless
and debilitating travails on the inhospitable road to nowhere, transformed
beyond recognition by the grime of Karma. This state of stupor makes us
impervious to the light of knowledge, even if it were to shine in our face.
Swami Desikan, realizing the complexity of the context and the fact that his
work would, in time, be perused by people with frail faculties, illustrates
and enlivens the text through appropriate examples and episodes, wherever
warranted.
At this juncture, he narrates the following legend, to summarize the AtmA's
travails.
Once upon a time, there was a King, who went hunting, taking with him the
royal family too, who clamored for a change from the tedium of palace life,
which is but a gilded cage. The infant Crown Prince was also part of the
retinue. The elder members of royalty became so immersed in their sport of
pursuing and felling fleeing fauna, that they omitted to observe the Prince
walking off on his own, prompted by infantile curiosity and intent on
exploring the myriad new and exciting things the jungle had to offer to the
city-dweller.
As the King and his retinue rode farther and farther, immersed in hot
pursuit, the Prince fell behind, and after making a few turns in the dense
jungle, was irretrievably lost and kept getting deeper into the jungle.
When the heat of the hunt cooled off, the royal family realized the absence
of the infant Prince with dismay and immediately a thorough hunt was
instituted. Despite diligent and exhaustive search, lasting several days and
personally supervised by the heart-broken King, the Prince could not be
located. The King gave up the search in despair and with a heavy heart,
returned to the affairs of State, which could no longer be left unattended.
In the meanwhile, the toddler, too young even to realize that the jungle was
a terrifying place, was picked up by a clan of hunters, who were impressed
by the child's impressive looks. They took him to their makeshift camp and
brought him up as a hunter, feeding him their own food, imparting to him
their own culture (or the lack of it!) and training him in their own ways.
The Prince, who was lost when he was too young to remember his antecedents,
was now a full-fledged hunter, speaking the language of the clan, delighting
in killing and maiming
animals, utterly devoid of the redeeming virtues of mercy and tolerance and
all-set to lead a life of cruelty and brutish bestiality- a far cry from the
righteous, majestic and joyous life of royalty which he would have adopted,
had he remained in his parents' custody. His association with the hunting
clan had completely transformed him from being a budding monarch into a
cruel hunter.
Unwilling to let this sorry state of affairs continue, fate decided to take
matters in hand and arranged an encounter with a few kindly members of the
royal retinue, who realized from the youth's countenance and bearing that he
was no ordinary hunter but was indeed a scion of the royal family. Upon
inquiry from the mentors of the young man, they ascertained that the boy had
been picked up as an infant from the jungle, and, putting two and two
together, arrived at the conclusion that the boy was indeed the lost Crown
Prince. In a mission of mercy,
the King's loyals apprised the hunter youth of his regal antecedents and
pointing out the anarchic and unbecoming life he was presently leading,
slowly cured him of his acquired conduct and character. They gave him an
account of the life of joy and responsibility that awaited him in his
kingdom, impressed upon him on the need for such fine qualities as mercy,
tolerance, righteousness, bravery tempered with justice and fairplay, etc.,
and imparted to him such instruction and training as would transform him
from a crude and unrefined hunter into a suave, sophisticated Crown Prince,
fully aware of and equipped to discharge his role and responsibilities with
distinction. Having thus wrought
the requisite changes in the Prince, they reunited him with his aged father,
the King, to the immeasurable joy of both. There ends the story, which
heralds the beginning of a new era in the lives of both the King and the
Prince.
(To Continue)
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5. FROM MAHABHARATA
?MAHABHARATA ??YAKSHA PRASNAM?
Part 17: Prasnams 52 and 53
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India (Retd)
-----------------------------------------------------------
PRASNAM 52:
YAKSHA:
?UPA JEEVANAM KIMSVIT ASYA??
?WHAT KEEPS LIFE GOING??
YUDISHTIRA:
?UPA JEEVANAM CHA PARJANYA:?
?IT IS THE RAIN BEARING CLOUD THAT KEEPS LIFE GOING?
NOTES:
Food is the most essential requirement, if all the living beings are to
continue to be alive and also flourish. In order that such a state of
affairs prevail, timely rains are vital. Therefore, life has a strong
linkage with the rain bearing cloud.
Another way to look at the answer given by YudishTira is to remember that
all the water surfaces let go of themselves with total abandonment for being
converted into moisture which then proceed to seed the clouds. In ever
remembrance of this unbounded generosity, the clouds shower rain at the
slightest touch.
Therefore, in order that one can flourish, nothing need be stored. On the
contrary, keeping an open house and remaining committed to the act of giving
does not make one impoverished and empty handed. Gods rejoice when they
behold the act of giving and hasten to replenish so that the act of giving
can go on and thereby the process of life too.
PRASNAM 53:
YAKSHA:
?KIMSVIT ASYA PARAAYANAM??
?TALKING ABOUT LIFE AGAIN, ON WHAT IS IT DEPENDENT??
YUDISHTIRA:
?DAANAM ASYA PARAAYANAM?
?LIFE WITHOUT CHARITY IS NOTHING?
NOTES:
Life is not just the issue of being alive. Life without a good name is no
life at all. It is only by charity that a good name is acquired. Please also
see the Answer to Prasnam 47.
(To Continue)
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