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- Subject: SRS Vol. 4.28 d/ 07/29/03
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Tue, 29 Jul 2003 20:48:42 +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//
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SRI RANGA SRI VOL.04 / ISSUE # 28 dated 29th July 2003
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Dear Bhagavatas:
EDITORIAL:
THANKS:
We are happy to announce that thanks to the encouragement and support of
· YathisrEshta POshakars and Achaaryas adorning the Board of Advisory
Consultants (BAC) and Internal Resource Panel (IRP) of ?Sri Ranga Sri?
· SrivaishNava Internet fraternity who hosted our Editorials
· Leading Religious Magazines in India that have given due publicity
· Members who have introduced /recommended new members and
· Those who joined on their own volition -
the burgeoning membership of Sri Ranga Sri? is fast reaching the 2000 mark
of ACTIVE members + around 1000 PASSIVE members (whose mails have
temporarily bounced due to the limited capacity of their mail boxes).
We place on record our heartfelt thanks to everyone of them.
A REQUEST:
Yahoogroups are now restricting ?Direct Additions? to their mailing lists.
In future, please do not recommend to us anyone for ?direct addition?.
Instead, please ask them to send us email addressed to -
Srirangasri-subscribe@xxxxxxxxxxxxxxx
and / or
Satsangam-subscribe@xxxxxxxxxxxxxxx
as the case may be
AMENDMENT TO THE MISSION STATEMENT OF ?SRI RANGA SRI?
The mission statement of Sri Ranga Sri? Journal was:
? This is a group of "Swami Desika Darsana Satsangam" (SDDS) for studying
Srivaishnava - Visishtadvaita philosophy and practices as laid down by
Azhwaars and as clarified by Achaaryas of Bhagavad Ramanuja - Swami Desika
Sath Sampradayam. Articles and ?DISCUSSIONS? (sic) are welcome subject to
the general norms of tolerance and mutual respect within the realms of the
above philosophy and practices?
The word ?discussions? in the second sentence above seems to have given room
for any number of never ending and tangential arguments and counter
arguments vitiating the very ethos of the ?Journal?. This sentence
containing the word ?discussions? has, therefore, been dropped from the
above.
All discussions, WHETHER HAVING A BEARING ON THE ARTICLES APPEARING WITHIN
OR OUTSIDE THE JOURNAL may be directed to the new portal -?SATSANGAM?
(specially created for the purpose) and NOT TO THE ?SRI RANGA SRI? SITE.
MISSION STATEMENT OF ?SATSANGAM?
The Description of the ?Satsangam? site is reproduced for information:
? This is an adjunct group of "Swami Desika Darsana Satsangam" (SDDS) for
discussing the tenets, principles and practices of Srivaishnavam.
Discussions may be made politely and with due regard to the susceptibilities
and sentiments of both participants and others. Tolerance and moderation in
expression should be the bottom line of postings and should be supported by
appropriate PramaaNams from Azhwaars and Achaaryas of Bhagavad Ramanuja -
Swami Vedanta Desika Satsampradaaym?
It will be clear from the above description that quotes from and views of
sources such as Naastikas and Maayavaadins, Amritananda Maayis and
KaruNananda Mayis, Aurobindos and Chaitanyas, Chinmayanandas, Dayaanandas
and Sivaanandas, Gaudiyas, Gaurangas and Goswamis, Ramaanandas and
Rajneeshs, Iskcons, Mahesh Yogis and Babas of different hues, and such
others outside the Bhagavad Ramanuja - Swami Desika Satsampradaayam cannot
find a place IN EITHER OF OUR SITES.
BREACH OF GUIDELINES:
AS ? SATSANGAM? IS ALSO AN ADJUNCT OF SDDS, THE GUIDELINES OF ?SRI RANGA
SRI? WILL BE EQUALLY APPLICABLE TO ?SATSANGAM? ?mutatis mutandis?.
You may see from the Home page of ?Sri Ranga Sri? that more than 250
messages stand unapproved for violating one or more of these guidelines.
Contributors are requested to kindly bear in mind the guidelines when
posting any material TO EITHER OF THE SITES.
The Guidelines are archived at Yahoogroup site of Sri Ranga Sri:
· 2678 dated 06/05/03 and
· 2691 dated 06/06/03.
Any MEMBER can post but they will appear only after approval by the
Moderator. However, the views expressed by members are not necessarily or
completely those of the Owners / Moderators?.
As ONLY MEMBERS can post, anyone who wishes to post has to sign up first by
sending an email to -
Satsangam-subscribe@xxxxxxxxxxxxxxx
ONE MORE CLARIFICATION:
In Para 12 of the Guidelines for ?Sri Ranga Sri? in message # 2691
d/06/06/03 quoted above,we wrote, inter alia -
? Further exceptions will be announced based on experience and as needed.?
It is hereby clarified that - Reports on Celebration of festivals,
PratishTai of PerumaaL, Thaayaar etc. in SrivaishNava temples, Mutts and
Ashramams, life histories and works of and on Azhwaars and Achaaryas of
Bhagavad Ramanuja - Swami Desika Satsampradaayam on the occasion of their
Tirunakshatrams are most welcome in ?Sri Ranga Sri? (in addition to any
other sites).
Thank you for your patience, understanding and co-operation.
Dasoham
Anbil Ramaswamy
Moderator
?Sri Ranga Sri? and ?Satsangam?
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IN THIS ISSUE:
1. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 7
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting
Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri
Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment
Lecture? on 5th February 2003. (Text of the lecture received from Dr. Miss
M.S.Ramesh, IAS)
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2. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 5
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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3. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 9 THE GLORY OF GOUTAMA GOTRAM
(Anbil Ramaswamy)
Due to space constraints, this could not be accommodated in this issue
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4. FROM MAHABHARATA: YAKSHA PRASNAM? Part 26:
Prasnams 72 and 73
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
===========================================================
111 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 &
- 27 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 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
===========================================================
1. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 7
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting
Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri
Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment
Lecture? on 5th February 2003.
(Text of the lecture received from Dr. Miss M.S.Ramesh, IAS)
-----------------------------------------------------------
?paryaaptam tE pavan chalitair anga raagam paraagaih
sthaanE kuryuh sama samudayaad bandhavo bandhu jeevah /
yEna anveshyasya chalatanayaa-paadalaakshaanusaktam
chooDaa chandram pura vijayinah svarNa deepEna poorNam //? (12)
This verse also serves as an irrefutable instance to show that our poet
Desika was greatly influenced by KaaLidaasa. That the moon becomes red due
to contact with the red lac of Paarvati?s feet is an idea borrowed from the
?Kumara sambhavam? of KaaLidaasa. In Canto eight, we have a beautiful
description of Paarvati being bedecked as a bride. She was made to sit
facing East. A friend of hers painted the feet of Paarvati with red lac and
blessed her jocularly: ? May you touch the ChandralEkah on the head of your
husband with this foot?. Paarvati did not utter a word. She just hit that
naughty friend with a flower garland thatshe was having in her hand by that
time.
?patyuh siras chandra kalaam anEna
sprsEti sakhyaa parihaasa poorvam /
saa ranjayitvaa charaNou kritaasih
maalyEna taam nirvachanam jaghaana //
The idea is that Paarvati?s friend was making fun of Siva, since he had a
lady ChandralEkha already on his head. The best way Paaarvati can indicate
her indignation is to kick ChandralEkha with her foot painted with red lac.
How could Paarvati do it? When her husband Siva bends before her to seek
forgiveness for that offence itself. It is this idea that our poet Desika
has incorporated in the verse cited above (12)
The region that the swan is asked to go to next is TouNdeera MaNDala, a
great pilgrimage center. It is here that the ancient glorious city of
Kaanchi, the abode of Lord Varadaraaja is located. This region is also known
as ?Satya vrata kshEtra? where the Lord who is described in the scriptures
as the ?sEthu? or dam of the whole universe (Esha sEtur vidhaaraNa),
actually became a dam to stop the floods of the river VEgavati (which is
another form of Goddess Saraswati). The Lord here is known as ?YatOkta
kaari? (sonna vaNNam seyda perumaaL).
Desika describes this sacred spot in eleven verses (VV 25-35) and one can
easily see the reason behind it. Desika was born in Tooppul agrahaaram which
is in the suburbs of Kaanchi. It may be noted in comparison, that KaaLidaasa
describes the city of Ujjain in ten verses (VV 27-36) in his Megha Sandesa,
whereas he has not done so with other cities or places. In fact, the cloud,
despite the urgency of its mission, Yaksha tells the cloud: ? No doubt, the
route I am now suggesting is a bit round about. Still, if you do not take a
look at Ujjain and its lofty mansions, the beautiful women living there and
their sidelong glances, then the very purpose of your having eyes would be
defeated?. Critics opine, on the basis of this statement, that Ujjain must
have been the native place of KaaLidaasa. Had it not been stated by Lord Sri
Rama, ?Janani janmabhoomis cha svargaadapi gareeyasi? (One?s mother and
one?s place of nativity are superior even to heaven. The first half of this
verse is:? api svarNamayi Lanka na mE LakshmaNa rOchatE?
Vakrah panthaaah yadapi bhavatah prasthitasyOttaraasaam
SaudOtsanga-praNaya- vimukho maa sma bhur ujjayinyaah //
Similar is the case with Desika?s description of Kaanchi. In the words of
the poet, Kaanchi is the very ornament of the earth, a place resonant with
sound of music and is always under the watchful benign eyes of the Lord of
Hastigiri (i.e Lord Varadaraja)
Naanaa ratnair upachita guNaam nitya sangeeta naadaam
BhumEr drakshya suchita vibhavam bhushaNam tatra Kaanchim /
Yasyaam nityam nihita nayanah hasthi sailaadhi vaasi
Dvandavaatitah sa khalu purushO drisyatE satyakaamah // (V26)
The city of Kaanchi, Desika points out, came into existence at the beginning
of the Krita yuga by the will of Brahma. He briefly refers to the fact that
even gods join the temple festivals there in which different Vaahanams are
used to take out the idols in processions (V.28)
Reference is also made to the ?Eka amra naata? temple of Lord Siva located
there. (V28) (Pasupati siras chandra nihaaravaahi) and to the river vEgavati
with her seven streams called Sooktikaa, Kanakaa, kampaa, Vaigai, VanjuLaa
and ChanDavEga)
Reference is made to the temple of Lord Varadaraja and the sacrificial
platform of Brahma on which the Lord appeared as a blue colored fire. This
is a verse worth quoting:
SaNchinvaana taruNa tuLasee daamabhih svaam abhikhyaam
Tasyaam vEdyaam anuvidadhati syaamaLam havya vaahaam /
BhOgaiswarya- priya saha charaih kaapi Lakshmee kaTaakshaih
Bhooyaas syaama bhuvana jananee dEvataa samnidhattE // (V32)
Desika then speaks of the VasantOtsva of Lord Varadaraja (v35) during which
both the Lord and his consort are worshipped in floral surroundings.
The swan is then asked to cross the middle territory and proceed to the
ChOzha country, well irrigated by the Cauveri (of course in those days). The
ChOzha land can be noticed even from a distance by its dense dark areca
trees, says Rama.
Reference is then made to the white hillock (TiruveLLarai), which is
situated a little off the present Srirangam. The hillock looks like a
submerged Himaalaya or the rising AadisEsha (V38). The deity there is
likened to a lamp. The garden attached to this temple is called ?Neeli?,
since it is protected from all intruders, by a demoness of that name. This
is followed by a glorious description of the ?Chandra PushkaraNi? on whose
bank is the ?sEshapeeTa? on which will be located the holy ?Sriranga
Vimaana? (v45). The poet makes a very ingenious reference here to Srirangam,
which had not yet been established at the time of the incident described in
the poem. Rama anticipates the installation of the deity through
VibheeshaNa, as it was predicted so, by the sages:
TeerE tasya virachita padam saadhubhih sEvyamaanam
Sraddhaa yOgaad vinamita tanuh sEshapeetam bhajEtah /
Yasmin asmat kula naathaaya saumya! SaakEta bhaajah
Sthaanam bhavyam munibhir-uditam sreematO Ranga dhaamnah //(V45)
The word ?kuladhanam? is an obvious reference to the RamayaNa verse (Yuddha
khaaNDa)
?labdvaa kuladhanam raajaa lankaam praayad vibheeshaNah?
The primeval Being who is going to occupy that sEshapeeTa, Rama tells the
swan, is the very life of the daughter of the milky ocean. The deity has
large eyes and rests on AadisEsha and shines like an emerald kept in a
casket.
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--To Contimue --
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2. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 5
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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We saw so far some aspects of the very basis of our VisishtAdvaita
SampradAya, the practical implications of the same and their reflection in
the Rahasyatrayam. Swami Desikan concludes the chapter with the empirical
implications of "Swamitvam" and "DAsatvam"(Lord and Slave) subsisting
between Emperuman and us. The goal of all SEshAs is to be of use to their
Lord and Master and this gives rise to the concept of "Kainkaryam", or
service to the Master, to gladden His heart by some gesture or other. Thus
the Lord gains glory from the service performed by the Jiva, making it a
"PurushArttha" for Him.
This relationship also imposes an obligation on the Lord to protect His
servants, for they are His property, at His sole disposal. Just as we would
take adequate care of our own assets and ensure their continued well-being
at least for affording us sustained enjoyment, the Lord too is bound to
protect us, being our unconditional Master and having the requisite
wherewithal to do so. Just as our watch or pen has no responsibility for
self-protection and it is for us to take care of it, we too are incapable of
protecting ourselves, though we may at times be under a contrary and
mistaken impression. It is thus for the "Udayavan" or Master to protect His
"udaimai" or property. However, though he is naturally entitled for
protection and deliverance from the morass of samara, the Jiva is subject to
the laws of Karma, according to which he has to enjoy or suffer the
consequences of his own deeds, good and bad. Since it would be patently
unfair of Isvara to emancipate the individual soul in utter disregard of his
accumulated sins, the Lord induces the latter to adopt some redeeming
strategy or upAya like Bhakti or Prapatti and through that, delivers the
Jiva from the mundane shackles to enjoy ever-lasting bliss in Paramapadam.
As is his wont, Swami Desikan summarizes the essence of the aforesaid
concepts in two pasurams, one each in Tamil and Sanskrit. These verses,
found at the beginning and end of most of the adhikArAs in the work, serve
as synoptic statements of the rather intricate issues propounded in the
chapter and enable instant recall of the subject covered therein. Only those
engaged in the task of composition and of putting to paper subtle concepts,
would appreciate how difficult it is to reduce to comprehensible script the
masterly thoughts of great philosophers. If such is the difficulty with mere
prosaic expression, imagine the complexities confronting the poet, who has
to conform to rules of rhyme, meter, syllable and grammar, and all of this
without sacrificing facile and pleasing phraseology that are the hallmarks
of perfect poetry. And if boundless Bhakti too is to form the constant
undercurrent in all the verses, the task becomes almost impossible. Kalidasa
was no doubt a great poet, but his subjects were totally romantic or
historical, with not much of philosophical content. And you could find any
number of excellent philosophers, who could not write a line of verse
without tying themselves up in knots. It is perhaps Swami Desikan's unique
privilege to have been blessed with flawlessly logical thought processes,
the majesty of expression and choice of the most brilliant prose and
bewitching poetry, all without compromising on comprehensibility. Add to
this, the mastery over not one but three languages, and we have a unique and
invincible combination of lofty Logician, lovely linguist, perfect
Philosopher, pleasing Poet and peerless Bhakta, an amalgamation difficult
indeed to encounter in this universe.
Here is the beautiful Paasuram at the end of the PradhAna Pratitantram
adhikAram-
"nilai tanda dhArakanAi, niyamikkum iraivanumAi
iladu ondru enA vagai ellAm tanadu ennum enthaiyumAi
tulai ondru ilai ena nindra tuzhAi mudiAn udambAi
vilai indri nAm adiyOm endru VEdiar meipporuLE"
Swami Desikan, the parama vaidika, is forever adverting to the vEdic basis
for his works. Here too, he says that whatever has been detailed above is
the gospel truth, as revealed in the Shruti- "VEdiar meipporuLE". What the
Acharya has in mind here is the Shruti vakya revealing the SharirI-SharIra
bhAvam-"Yasya AtmA sharIram, yasya Prithivi sharIram" etc. Expanding on
this, he enumerates the various ways in which the Lord is associated with
us."nilai tanda dhArakanAi"-
It is He who has endowed us with an existence and supports us all the time,
without exception. ?Atlas? may shrug, but not Emperuman. It is the Lord's
wonderful attribute of Veeryam that makes possible this task of bearing the
burden of all the universes and all their inhabitants, without any apparent
or imperceptible fatigue--"VAsudEvasya veeryENa vidhrutAni mahAtmana:?
It is also He who is our Controller ("niyamikkum iraivan"), to whose cosmic
tunes we dance constantly. "tEna vinA triNamapi na chalati" says the adage,
emphasizing that Divine will or Bhagavad Sankalpam is the driving force
behind each and every small action or inaction that occurs in these wide
worlds. He is the Universal Father, from whom is born everything from the
loftiest being to the lowliest on the totem pole of Creation
("enthaiyumAi").
He is the absolute owner ("nirupAdhika Sarva Swami") of all beings and
objects ("nikhilam chEtana achEtana Atmakam") without any exception. As Sri
Nammazhwar says, it is impossible to think of Him as having or lacking
anything ("ilan idu, udayan idu ena ninaivu ariyavan"), for He is the
Universal Master owning anything and everything. "TuzhAi mudiyAn udambAi"--
Whatever name we may call them by, at whatever point of time the objects or
beings exist, whatever be the place of their existence, whether they are
ephemeral or eternal, good or bad, all of these living and inanimate beings
form Emperuman's sharIram with Him as their Inner Dweller, says Sri
Nammazhwar-
"nAm avan ivan uvan avaL ivaL uvaL evaL
tAm avar ivar uvar adu idu udu edu
veemavai ivai uvai avai nalam teengu avai
Am avai Ayavaiyay nindra avarE"
And what is the nature of the Lord that we derive from all these properties?
That He is of matchless magnificence ("tulai ondru ilai ena nindra tuzhAi
mudiyAn"). He is the "oppAr mikkArai ilai Aya MAMAyan", who has neither
equals nor superiors in any parameter- "inan ilan, migunarai ilanE".
"ShuddhO dEva EkO Narayana: na dvitIyOsti kaschit" says the Atharva shikha
Upanishad, emphasizing the Lord's peerless perfection. There is none who is
endowed with all the auspicious attributes, which are inherent in Emperuman,
says Sri Satakopa Muni- "nalanudai oruvan".
The other important aspect of the PradhAna Pratitantram, our "nirupAdhika
SEshatvam", is brought out by the last line, "vilai indri nAm adiyOm". We
are Emperuman's eternal slaves. This relationship of Master and Slave
subsisting between Him and us is not an acquired one but an association that
is natural and eternal to both. He doesn't need to do anything, nor do we,
for this relationship to come into being. This is what Sri Rudra too
emphasizes, at the very beginning of Mantraraja pada stotram-
"dAsa bhootA: svata: sarvE hi AtmAna: ParamAtmana:".
Tracing these teachings to Bhagavad Bhashyakara and grateful forever for his
path-breaking contributions, Swami Desikan likens the concepts detailed
above, being a faithful rendition of the Yatiraja's faultless formulations,
to the scintillating dawn that dispels the gloom of ignorance. To comprehend
this concept in full in this Kali Yuga being quite difficult and looking to
the near-impossibility of putting it to practice, Swami Desikan expresses
the hope that some MahAtma would surely master these tenets in theory and
practice. While ordinary mortals like us can gain a glimmering of the
SharIrAtma bhAvam and use it to rid ourselves of our Karmic shackles, for
the distinguished Mahatma, these tenets would also help in subduing the
vociferous but worthless arguments of votaries of opposing philosophies.
Here is the Sanskrit verse that forms the crowning glory of this chapter on
PradhAna Pratitantram-
"yadyEtam Yati Sarvabhouma kathitam vidyAt avidyAtama:
PratyUsham pratitantram antima yugE kaschit vipaschittama:
Tatraikatra jhatiti upaiti vilayam tat tat mata sthApanA:
HEvAka prathamAna haituka kathA kallOla kOlAhala:"
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TO Continue ?
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3. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 9 THE GLORY OF GOUTAMA GOTRAM
(Anbil Ramaswamy)
Due to space constraints, this could not be accommodated in this issue
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4. FROM MAHABHARATA: YAKSHA PRASNAM?
Part 26: Prasnams 72 and 73
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
--------------------------------------------------------------------------------
PRASNAM 72
YAKSHA:
?KENA TYAJATI MITRAANI??
?WHY DOES A PERSON ABANDON HIS FRIENDS??
YUDISHTIRA:
?LOBHAATH TYAJATI MITRAANI?
?IT IS AVARICE DUE TO SELFISHNESS THAT MAKES ONE ABANDON ONE?S FRIENDS?
NOTES:
A friend is a valuable person. Friendship is rare, valuable and precious.
Adi Sankara asks this and gives the answer about friends in his ?PrasnOttara
Ratna Maalika?
Qn: KIM MITRAM??
?WHO IS A FRIEND??
Ans: YO NIVAARAYATI PAAPAATH?
?HE IS FRIEND WHO PREVENTS ONE FROM SIN?
A true friend is not the last resort but the sole resort, whether in times
of prosperity or adversity. He does not attempt to live off somebody?s
wealth nor does he desert when the person is struck by misfortune. He
maintains friendship not for enhancing his self-estimation.
Duhkhitah sukhinO vaapi Sakhyur nityam sakhaa gatih (VR iv.8.40)
In times of prosperity or adversity, a friend is always the sole resort.
Sa suhridayO vipannatham bheenamabhyavapadyatE (VR vi.63.27)
He indeed is a real friend who sticks even in times of Adversity.
But, why would one wish to discard something so precious and priceless?
YudishTira feels that selfishness is such a demoniac force that not only
clouds but also perverts a person?s perceptions and attitudes.
PRASNAM 73
YAKSHA:
?KENA SWARGAM NA GACHCHATI??
?WHY DOES NOT A PERSON ASCEND TO HEAVEN??
YUDISHTIRA:
?SANGAATH SWARGAM NA GACHCHATI?
?IT IS DUE TO ATTACHMENT THAT A PERSON DOES NOT ASCEND TO HEAVEN?
NOTES:
Nothing can illustrate this statement of YudishTira than the story of Sage
MaNDapaala that appears in the concluding stages of Aadi Parva, the first
book of Mahaabhaarata.
Sage MaNDapaala observed all the austerities and performed all the rites at
the appropriate time. When the time came for his breath to cease and for the
soul to leave the body, his mind was at peace. He was certain that he would
ascend to Heaven and live there in bliss.
His soul did reach the pearly gates of Heaven when his life on earth came to
an end. But, to his utter surprise and dismay, the pearly gates were closed!
And, there was not even an attendant in sight! Anger slowly stirred in the
Sage?s bosom. Controlling it, he conversed with the immortals, summoning all
the powers of his faultless penances.
The immortals calmly explained that whatever was happening was indeed
proper. When the Sage insisted on a clarification as to why he was not being
admitted to the Heavens, the immortals patiently told him that with all his
care, he had failed to fulfill one of the three important duties.
The first paramount task was to perform the duties set out in the Vedas and
Saastras.There, he could not be faulted.
The second duty was to lead a life with the senses under control. The Sage?s
Brahmacharya life was also faultless.
But, he failed to marry and create a progeny that was the third important
duty.
MaNDapaala was struck dumb. He returned crestfallen back to the earth. That
he had to take rebirth was obvious and unavoidable. But, he wanted to end
the life cycle quickly. He decided to take birth as a bird, very small as a
skylark. He reasoned that as a bird, he would grow, mature fast. He would
take a mate quickly, get off-springs through her and go back and knock at
the Heavenly gates.
The Sage was, indeed, born as a bird. He vividly remembered the previous
birth and the commitments in his present life. He chose a mate called
?Jarita? and in due course, Jarita laid four eggs. The Sage thought that
everything had proceeded smoothly enough.
At the same time, unknown to him, the God of destiny smiled inscrutably.
One day, not long thereafter, while Jarita continued with her motherly task
of hatching the eggs, MaNDapaala perched on a heavy branch was whiling away
the time without thinking about anything in particular. At that time, he
happened to notice ?Lapita?. She seemed to possess what all Jarita did not
and much more! Without any further ado, without as much as a backward
looking glance, MaNDapaala flew to Lapita. Both the birds twittered
excitedly and flew away together! From then on, MaNDapaala started living
with Lapita in another part of the forest.
That forest was part of the ?KhaaNDava? forest, which was set fire to and
reduced to ashes by Arjuna and Sri KrishNa. The story in Aadi Parva goes on
to state that MaNDapaala got extremely anxious about the fate of his four
little children. Invoking all his powers, he prayed to Agni, the Lord of
fire and got an assurance from him that his fledgelings would remain
unharmed. The four fledgelings had the inbuilt propensity to grasp the Vedic
knowledge and the appropriate invocations and salutes because they had been
born to a Sage. They too prayed to Agni, got his blessings and remained
safe.
Eventually, MaNDapaala got tired of Lapita and rejoined his wife Jarita. He
offered her handsome apologies and was accepted back by her. Thereafter,
MaNDapaala flew away to another forest with Jarita and his four bird-sons to
continue his life.
The Aadi Parva does not indicate whether at all, MaNDapaala continued to
think about his after-life goal of ascending to Heaven and whether he did
enter there!
But, what this story makes clear is that worldly attachments encoils a
person like a python when one lowers one?s guard even for a brief moment and
binds one strongly to Samsara.
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