SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
=======================================================
SRI RANGA SRI VOL.05 / ISSUE # 25 dated 3rd August 2004
=======================================================
EDITORIAL:
As already informed, I will be moving to Cleveland, Ohio on 5th August 2004
(Thursday) and stay there till further intimation.
Bhaagavatas in and around or passing through Cleveland who wish to meet with
me may do so at the following address:
C/O Smt. Viji Vijayaraghavan
4260 Marquette Blvd, N. Olmsted, OH 44070
Phone (440) 734-0571
----------------------------------------------
VISIT TO PITTSBURGH VENKATESWARA TEMPLE ON 7TH AUGUST 2004 (around noon)
Bhaagavatas in and around or passing through Pittsburgh on that day who wish
to meet with me may do so at the temple. They may contact Sri Parthasarathy
Iyengar Swami, Manager or Sri Upaadhyaayam Srinivasan Swami (Priest) for any
assistance in this regard.
-----------------------------------------------
VISIT TO AURORA BALAJI TEMPLE, CHICAGO ON 19th AUGUST 2004.
Bhaagavatas in or around or passing through Chicago on that day who wish to
meet with me may do so at the temple premises. Sri N.Krishnamachariar Swami
or Smt. Kalyani Krishnamachari (of Chicago) may be contacted for any
assistance in this regard.
====================================
CONCLUSION OF OUR SERIES ON ?GOTRAS AND PRAVARAS?
With the posting in this Issue, we conclude our series on ?Gotras and
Prarvaras?. We have dealt with the 7 Rishis whose names we mention in our
Nitya karma AnushTaanams viz., Atri, Brigu, Kutsa, VasishTa, Goutama.
Kaasyapa and Aangeerasa.
Many Bhaagavatas have asked us to post similar details about other Rishis
like Bharadwaja. We will resume the postings on them after a short break. I
request Bhaagavatas to bear with me for this hiatus.
Dasoham
Anbil Ramaswamy
======================================================
IN THIS ISSUE:
1. Important Days in AvaNi month
2. Upaakarma in TaaraNa year
3. SWAMI NAMMAZHWAR ?Snippets -Part 6
>From Tiruvoimozhi (Anbil Ramaswamy)
4. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 28 (CONCLUDED)
THE GLORY OF AANGIRASA GOTRAM ? PART 12 (Anbil Ramaswamy)
5. Desikamrutam
Srimad Rahasya Traya Saram
by Sri Sadagopan Iyengar Swamin, Srikaryam of
Board of Advisory Consultants of SDDS/ SRS
6. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 46: PRASNAM 113
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Government of India.
===========================================================
143 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 &
- 24 Issues of Vol. 5
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
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IF NOT: Tell us, as to how we may improve.
Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
============================================================
1. Important Days in AvaNi month
-----------------------------------------------------------
Almanac/English Dates//Day//Star//Events//Remarks
===========================================================
01/08/17/04/Tuesday/ Magham/ AvaNi begins, Periya Vachaan Pillai and
Nainaraachaan pillai (As per V)
03/08/19/04/Thursday/Uthram/ GURU moves to Kanya Rasi
04/08/20/04/Friday/Hastam/ GaruDa Panchami
05/08/21/04/Saturday/Chitrai/TiruVaheendrapuram Chinna Swami(KP 2/3 & 3/3)
09/08/25/04/Wednesday/Moolam/AM28 Tirukkurungud RSYMD, PA 33-Kadaanteti,
PA-TirukkuDantai ANDavan SRMD
10/08/26/04/Thursday/Pooradam/ Sukla Paksha Ekadasi
12/08/28/04/Saturday/Tiruvonam/SravaNa Vratam, Vikaasanachariar (S)
13/08/29/04/Sunday/Avittam/RIG, YAJUR UPAAKARMA, PourNami, Ist Vanamamalai
Jeeyar, Varam Tarum Perumal Appai (S)
14/08/30/04/Monday/GAYATRI JAPAM, Deiva nayakan (V)
15/08/31/04/Tuesday/Poorattadi/ PP 31+PA 31 + NP31 =Vazhuttur, PA 34-
NammaaNDavan and Terazhundur Andavan
17/09/02/04/Thursday/Revati/Tenparai Andavan
21/09/06/04/Monday/ RohiNi/Vaikanasa, Pancharatra, Munitraya SRI JAYANTI,
Periya Vaachaan Pillai, Nainaraaachaan pillai, PA-Sri Ranganatha MD (S),
Srisaila Srinivasachariar (p.343)
22/09/07/04/Tuesday/Mrigasirsham/Paravastu, Bhatterpiran, Tirukkurugaipllaan
25/09/10/04/Friday/Punarvasu/ KrishNa Paksha Ekadasi
29/09/14/04/Tuesday/ AMAVASYA
30/09/15/04Wednesday/Uthram/Mysore Andavan SRMD (PA 38)
31/09/16/04/Thursday/Sama Upakarma (P) KALKI JAYANTI,
AM 44 Mukkur VDYMD, AppaachiyaaraNNa (S)
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2. Upaakarma in TaaraNa year ? Sankalpam etc.
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His Holiness Srimad ParvavaakkoTtai ANDavan, Poundarikapuram Swami Asramam
has clarified in his Tele-Upanyasam on 07/31/04 that Yajur Upaakarma for
Asramam Sishyas is to be observed on 13th AvaNi ( Sunday 29th August 2004
and that Gayatri Japam on Monday, 14th AvaNi 30th August 2004.
The Sankalpam and procedure will be posted shortly
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3. SWAMI NAMMAZHWAR ?Snippets -Part 6
>From Tiruvoimozhi (Anbil Ramaswamy)
-----------------------------------------------------------
Pasuram 3.3.1
Ozhivil Kaalamellaam uDanaai manni
Vazhuvilaa aDimai seyya vENDum naam
thezhikuraL aruvithiruvEnkaTathu
ezhikoL sOthai enatai thanatai taantaikkE
This verse is the very life breath of SrivaishNava Sampradaya. The Azhwar
desires that he should render fautless service (vazhuvilaa aDimai) without
interruption (ozhivil), forever (kaalamellaam) being always with the Lord
(uDanaai manni) like LakshmaNa.
Kaalam ellaam means including the past.
How is it possible to do service retrospectively?
The implication is that the service done from now on should be so intense
and so dedicated as to make up for the lost opportunity in the past.
How can LakshmaNa be cited as role model for Kaalamellaam, uDanaai manni,
vazhuvilaa aDimai etc. He did fail on every count. How?
First, he did not stay with Sri Rama when Sri Rama went after the mysterious
stag. Hence, he failed in keeping Constant company as promised by him- sarva
dEsa, sarva kaala, sarva avasta etc. Even when Sri Rama and Sri Sita were
together privately, LakshmaNa stood outside possibly to avoid embarrassment
to the couple enjoying each other?s company.
In an imaginary dialogue, Achaaryas used to say, that LakshmaNa asked the
Azwar what he would have done in the circumstances. Azhwar replied that he
would not leave the place but convert himself into a lamp (Kuthu viLakku) or
a stepping stone (PaDikkal) or some such inanimate object and would have
stayed put there itself and thus avoided any embarrassment
Second, he did not render ?vazhvilaa? faultless service because when Sri
Rama had specifically asked him to stay and guard Sri Sita, he left her when
she uttered some harsh words. This indeed was a ?Dharma SankaTam? for
LakshmaNa but it is undeniable that he transgressed the specific orders of
Sri Rama and his own promise. ?aham Sarvam Karishyaami?. The Azhwar is said
to have replied that in this event, he would have split his personality one
to guard Sri Sita and the other to accompany Sri Rama.
All this may look poetic fancy and imagination running riot, but the beauty
of the imagination cannot go un-admired.
Vazhuvilaa also means devoid of Ahamkaara, Mamakaara etc, craving for name
or fame, sense of competition or jealousy, sva bhOghyataa attitude (i.e.)
sense of self gratification ? Vide Sri Vachana BhooshaNam.
Well. That was in TrEta yuga.
What about Kaliyuga when the Azhwar lived?
Precisely for giving an opportunity to devotees like Azhwar that the Lord
had come all the way ?down to earth? in TiruvEnkaTam. The service one
expects to do in SrivaikunTam can be done HERE and NOW and the Lord in His
?Soulabhyam? be prepared to accept it.
Ezhil koLL jOthi: His Soundaryam. Also, it means the one who shines in the
company of PiraaTTi. Ezhil= PiraaTTi (Mahaalakshmi). Also means the light
atop the mountain top.
Entail: Swami, Seshi
tantaikkE: The emphasis on ?kE? denotes? akaaraartha eva? (i.e.) for the
sake of the Lord only.
It would appear that Azhwar Tiruvaranga PerumaaL Araiyar while reciting this
verse was so overwhelmed by emotion that he would go on repeating ?ozhivil
kaalamellaaam, kaalamellaaam for long without proceeding further.
Swami Desikan concludes his ?Nigamana Adhikaara of Srimad Rahasya Traya
Saaram quoting the verse: ?sarveswaran taaLinaik keezh ozhivil kaalam ellaam
uDanaai manni vazhuvilaa aDimai seyya naam enra manOratathin paDiyE sarva
desa, sarva kaala, sarva avastOchita, sarva vidha kainkaryangaLaiyum etru
vaazhwaargaL?
------------------------------------
Pasuram 3.7.1
Payilum suDar oLi moorthiyai Pangayak kaNNanai
Payila iniya nam paar kaDal sernta paramanai
payilum tiruvuDaiyaarElum avar kanDeer
Payilum pirappiDai thOrri emmai aaLum paramarE
After establishing that service to the Lord is ?Parama Purushaartham? in
?Emmaa veeDu?, the Azhwar proceeds to explain the last post? ?Purushaartha
kaashTa? in this exercise of service. The ?ananya sEshatvam? implied in ?u?
in the PraNava mantram ? I am NOT sEshan to anyone? EXCLUDES only all other
deities and one?s own self but INCLUDES ?Bhaagavata sEshatvam? (i.e.)
Service to the servants of the Lord.
Emperumaanaar is said to have exemplified Satrugnaazhwar as the role model
of this ?Bhaagavata sEshatvam?
How?
He would cite: Gachchtaam maatula kulam BharatEna tadaa anaghah/
SatrugnO nitya satrugnah preeti puraskritaa??
(VR Ayodhya KhaaNDa 1.1)
Satrugna was TAKEN by Bharata to his uncle?s house almost as if he were a
piece of luggage or ?personal effects?. He had no choice nor did he desire
any. In serving Bharata, the Bhaagavata Satrugna excelled even LakshmaNa who
went with Sri Rama to the forest but is seen on occasions to have exhibited
his individuality and personal opinions. Satrugna was ?anagha? ?
blemishless. (i.e.) vazhuvilaa.
Cf also, ?kEsavaa, PurushOttamaa, kiLar jOthiyaai, kuraLaa enru pEsuvaar
aDiyaargaL entammai virkavum peruvaargaLE? (4.4.10)
WHO IS A BHAAGAVATA?
Anyone whose thought, word and deed are directed solely and EXCLUSUVELY
towards Lord VishNu ? they are SrivaishNava Bhaagavataas. Azhwar says that
they are our masters who are empowered even to sell us!
Cf: TiruppaaN Azhwar?s
aDiyaarkku ennai aaT paDuthiya vimalan?. The Azhwar says=
?I am a slave to the slaves of BHAGAVAAN- ?Charamaavati daasa daasan?
WHO IS BHAGAVAAN?
VishNu purana 5.74 and 75 defines this:
?The following six qualities are denoted by the term ?Bhaga? viz., Absolute
Lordship, absolute valor, absolute fame, absolute prosperity, absolute
knowledge and absolute determination? It is the one who possesses all these
six qualities can be called ?Bhagavaan? It is Sriman Narayana alone who is
the soul of all beings. All souls rest in Him. He is the cause and support
of all. That is why, He is called ?Bhagavaan? which suits Him and Him ONLY.
In the case of others, it can at best be used only as a matter of courtesy
NOT because they deserve to be called so?
Aiswaryam samagrasya veeryasya yasasaa Sriyah
Jnaana vairaaghyO chaiva sannaam ?Bhaga? iteerana /
Vasanti tatra bhootaani bhootaatmanya akhila aatmani
Sa cha bhootEshu asEsheshu vakararthas tatO vyayah//
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To Continue
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4. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 28 (CONCLUDED)
THE GLORY OF AANGIRASA GOTRAM ? PART 12 (Anbil Ramaswamy)
------------------------------------------------------------
HAYAGRIVAR
You know about the Lord?s avatar in the form of horse faced Hayagriva This
was in response to the boon granted to a demon also called Hayagriva that he
cannot be killed by anybody other than one with the face of a horse as he
himself had!. There was another, not a demon, not the one who challenged but
nevertheless had the face of a horse. He was a great Tapasvi and a great
devotee of Sriman Narayana.
Do you know who this is?
It was none other than the son of Atarva- Angeerasa Rishi called ?Dadhyang?,
the same ?Dadeechi? about whom we have described earlier.
Srimad Bhaagavatam also avers to the fact that this Dadhyang is the one with
the face of a horse. Dadhyangcham asva sirasam? (4.1.42)
His very name has the effect of purifying our body and soul,
Rig Veda Mantram 1.84.13 says:
indrO dadheechO asthibhih/ vritraaNyapratishkrita:/ jaghaana
navateernava/ichchanasvasya yah
sira:/parvatEshapasritam/tadvidacharyaNaavati //
Chaatyaayani BraahmaNa describes the story of this Dadhyang Rishi in detail.
So long as he lived in this world, the Asuras could do no harm to anybody.
When he left this world and retired to Svarga lOka. The Asuras were greatly
relieved and had a field day for their mischief.
Indra came to where Dadhyang lived. He learned that the Rishi had left his
mortal coil on earth to ascend to the heavens. Indra was shocked. Those who
were around suggested that if they could trace even a fraction of the bones
of the late Rishi, it would help in vanquishing the Asuras.
They remembered that once Aswini devas had learned Madhuvidya from Dadhyang
Rishi and they might guide in the search fir the bones. Aswini devas pointed
to a place called ?CharyaNaavat?, a huge lake on the western side of
KrukshEtra and said that the ?horsehead? had fallen somewhere around there
but were not sure where exactly. With great effort, Indra discovered the
skull in the lake.
Using the same that was stronger than his own Vajraayuda, Indra killed
thousands of Asuras and restored peace. If the bones of a dead person could
be so powerful, imagine the power of the descendents of Aangeerasa Rishi.
There is another story where also bone of Dadhyang Rishi is reported to have
been used to decimate Vritra. There is no contradiction in the two stories.
Two expressions used in the context clarify this confusion? ?astabhi:? is in
plural similarly, ?vritraaNi? is also plural. This means that there were
more than a single bone and more than a single Vritra. Every Vritra was
killed by Indra only and every time he integrated Dadhyang Rishi?s bones to
his own Vajraayudam.
DHARMA SATRAM
Aangeeras Maharishi not only guided in observing several Yaagas for the
welfare of humanity but he has also written a ?Dharma Saastram? known as
?Aangeerasa Smriti?. In fact, almost all descendents of this lineage are
renowned for their contributions to Dharma Saastram.
Yagjknavakya Smriti 1.1.4.5 lists the names of several Rishis who
contributed to the structuring of Dharma Saastras.
Manvantri vishNu haareeta yaagjnavalkyO cha Aangeeraa:/
Yama aapasthamba samvartaa: kaatyaayana Bruhaspatee //
Paraasra vyaasa sankalikitaa daksha goutamou/
saataatapO vasishTas cha dharma saastra pravartakaa://
You will see Aangeeras, Samvartar and Brihaspati find a place in this list.
All thee belong to the lineage of Rishi Aangeeras. The glory of Angeerasa
lineage is highlighted in almost all Vedas, Itihasa and Puranas. They find
place in the galaxy of Rishis, Pitrus and even among other mortals.
Bashyakaara explains who are the Rishis presiding over the Mantras 16, 17
and 18 appearing in the 35th Sooktam of the 8th MaNDalam of Rig Veda.
VasurOchisha:angeerOgOtraa:sahasra Sankhyaakaa: ?ayaadindrascha?
ityaadeenaam taasaam trisruNaam rishaya://
is the Veda Bashyam. Meaning ?These three Rishis hailing from Aangeeras
Gotram are the Rishis for these three mantras?
In fact, the entire Atharva Veda is his own making.
Nothing more needs to be told for his greatness.
There is a mantram in Rigveda 1.139.9 that says in the words of ParuchEpar,
son of TivOdaasar as follows:
?Dadhyang, Ancient Aangeerasa, PriyamEdar, KaNvar, Atri, Manu ? All these
rishis know the lives of me and all my forefathers. The essence of all
yaagas is in their custody. Only if any of them certify ?He is from a good
family; He is fit to perform yaaga? can any sacrifice become efficacious.
Veda Bashyam confirms this:
Asou visishTa janmaa, atO yagjkna yOghya: iti tair vaktavyatvEnatad
adheenatvam?
Meaning:
It is by their grace and permission I have become fit to perform this
yagjna. My first obeisance is to them?
It may be noted that unlike in the case of others listed,
a special adjective is prefixed to Angeeras viz., ?Poorva? meaning
?ancient?. This shows that the blessings of Aangeerasa are indispensable for
earning qualification for performing yagjnas. Dadhyang, and Manu were the
direct descendents of Aangeerasa and that is why their names are mentioned.
May the Maharishis mentioned in this series shower their blessings of
knowledge. Aachaaram and AnushTaanam on all of us and make us worthy of
Bhagavaan?s grace.
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CONCLUDED
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DESIKAMRUTAM
Srimad Rahasya Traya Saram
by Sri Sadagopan Iyengar Swamin,
Srikaryam of Board of Advisory Consultants of SDDS/ SRS
-----------------------------------------------------------
The Three Tenets-6
We saw in the last installment how the Bound Souls (Baddha ChEtana) differ
from the other classes of Jeevas (viz., Nityas and the Muktas), as far as
their nature or SvarUpam is concerned. Swami Desikan tells us next as to how
the
former differs from the latter, in respect of Sthithi (Continued Existence)
and Pravritti (Activity).
Since the Baddha Jeeva has to suffer bondage in this Samsara, imprisoned in
these mortal coils, till he is finally liberated through an appropriate
strategy like Sharanagati, this is what sets him apart from the Nityas (who
have never undergone Samsaric travails) and the MuktAs (who have attained
liberation already).
As far as differences in activity between these two classes of Jeevas, the
Bound Soul is always engaged in meritorious, sinful or general activities,
in which the Nityas and Muktas do not indulge.
Having dealt with the SvarUpam, Stithi and Pravritti of the Bonded Souls, we
move on next to those of the MuktAs.
What sets the MuktAs apart from the BaddhAs and theNityas?
1. By SvarUpam or Nature?
The MuktAs represent souls liberated from their SamsAric bondage. They have
been liberated and attain their essential nature (of Bliss, Wisdom, etc.),
as a result of the removal of the twin shackles of PuNya and PApa. They
differ from the Nityas, since the latter have never been bound by the
fetters of Samsara. Muktas differ too from the Baddha Jeevas, who are still
bound hand and foot by their Karma. This is how their SvarUpam or essential
nature differs from the other two classes of Jeevas.
2. By Sttithi or Continued Existence-
Once the essential nature of the MuktAs manifests itself, they continue to
exist eternally in this state. Though there has been a beginning to such
existence (in the sense that they too were bound souls once and were
liberated at a particular point of time), there would be no end to the same.
It is here that they differ from the Nityas, whose SvarUpam has always been
manifest in all its purity. The MuktAs differ from one another too,
depending upon the specific time at which they attained liberation.
3.
By Pravritti or Activity-
As can be imagined, the sole activity of the MuktAs is their blissful
service to the Lord at Sri Vaikuntam. Since they have enjoyed such
kainkaryam only from the date of their liberation, achieved after countless
millennia of births and deaths, they differ from the Nityas who have always
been enjoying the same without break. They differ from the BaddhAs too, who
are still wallowing in the mundane morass and are yet to be favored with the
bliss of Bhagavat Kainkaryam.
The Nityas
Applying the same parameters of SvarUpam, Sthithi and Pravritti to the third
and ultimate class of Jeevas, Swami Desikan tells us that their essential
nature has always been manifest, in all its purity, bliss and wisdom,
without a beginning and an end. Unlike the MuktAs, who join the show in the
middle and the BaddhAs who are yet to realize that there is a show at all,
the Nityas are permanent members of the Celestial Cast headed by the Eternal
Actor. How then do they differ from the Lord, who too is a permanent
resident of Sri Vaikuntam? They are His eternal slaves and He, their Supreme
Master.
In respect of Stthithi, Nityas differ from the Muktas due to their eternal
enjoyment of the Lord, while for the latter; it begins only from the date of
their liberation. Do the Nityas differ from one another in respect of their
existence, as do the Muktas? No, for all of them have equally long and
continued bliss of Bhagavat anubhavam. Here, while denoting this anubhavam,
Swami Desikan uses the word "SEshi tatva anubhavam", when he could have
easily said "SEshi anubhavam". This is to indicate that the enjoyment is of
the Divine Duo consisting of the Lord and His Consort and not merely of
Emperuman.
Similarly, the differences in the activities or Pravritti of the Nityas
consist in their continuous engagement in service to the Lord, without a
beginning and an end.
We are told by Azhwars and others that some specific services are earmarked
for particular NityasUrIs. For instance, Adisesha is supposed to serve as
the Lord's umbrella, throne, footwear etc. ("ChendrAl kudayAm, irundAl
singAsanamAm, nindrAl maravadiyAm"). Sri Garuda too is the official carrier
of the Lord, close friend and serves as His logo and seat too ("dAsa: sakhA
vAhanam, Asanam, dhvaja:--Sri Alavandar). This being so, would it be correct
to say, as Sri Ramanuja does in his Gadya, that all Nityas have access to
all types of kainkaryam? Swami Desikan reconciles this as follows:
1. No inhabitant of Sri Vaikuntam is barred from rendering such service
as is pleasing to himself and to the Lord.
2. No Mukta or Nitya develops a craving for the particular kainkaryam
which has already been earmarked for another. Since each resident of
Paramapadam considers it his prime duty to be of service to others
("nityAbhivAnchita paraspara neecha bhAvai:"), none would even think of
encroaching on the territory of others.
3. When we consider that all service rendered by all Nityas and Muktas
is equally pleasurable to the Lord, that the bliss obtained from any
kainkaryam performed by anyone is the same, all services rank equally from
the point of view of generating pleasure for the Lord and bliss for the
servitor, there is nothing wrong in saying that all sorts of services are
available for performance to all Muktas and Nityas.
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To Continue
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6. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 46: PRASNAM 113 and 114
By Sri M.K. Ramaswamy Iyengar Swami,
-----------------------------------------------------------
PRASNAM 113:
YAKSHA:
?AKSHAYO NARAKAH KENA PRAAPYATE BHARATRSHABHA??
?WHO GETS TO LIVE ETERNALLY IN HELL??
YUDISHTIRA:
?BRAHMANAM SVAYAM AHOOYA YAACHAMAANAM AKINCHANAM /
PASCHAANNAASTI ITI YO BHROOYAAT SOKSHAYAM NARAKAM VRAJET/ VEDESHU DHARMA
SAASTRESHU MITYAA YO VAI DV IJAATISHU /
DEVESHU PITRU DHARMESHU SOAKSHAYAM NARAKAM VRAJET/ VIDHYAMAANE DHANE LOBAAT
DAANA BHOGA VIVARJITA:/
PASCHAANNAASTI ITI YO BHROOYAAT SOKSHAYAM NARAKAM VRAJET //?
?THREE TYPES OF PEOPLE CONDEMN THEMSELVES FOR ETERNAL EXISTENCE IN HELL:
1. THE LEARNED BRAHMIN WHO VOLUNTARILY BECKONS A PENNILESS PERSON SEEKING
ALMS, THEN DECLINES TO GIVE ANYTHING AND MAKES HIM GO EMPTY HANDED- CONDEMNS
HIMSELF FOR AN ETERNAL LIFE IN HELL
2. HE WHO REMAINING IN IGNORANCE OR DRIVEN BY MALEVOLENCE INTERPRETS THE
VEDIC PRECEPTS AND THE LAWS OF DHARMA ERRONEOUSLY, TELLS ALIE TO A LEARNED
BRAHMIN AND IS FALSE AND PRETENTIOUS WHILE REVERING THE IMMORTALS AND HIS
OWN DEPARTED ANCESTORS LIKEWISE SELF- CONDEMNS HIMSELF FOR N ETERNAL LIFE IN
HELL
3. THE LAST TYPE IS ONE WHO IS ENDOWED WITH WEALTH. BUT, HE IS GREEDY AS
WELL AS MISERLY. HE DISLIKES PARTING WITH HIS MONEY EVEN IF IT BE FOR
INCREASING HIS COMFORTS. FOR HIM, ANY KIND OF CHARITY IS RULED OUT. HE TOO
GOES TO THE EXTENTOF BECKONING A SEEKER IN A MOMENT OF PITY BUT QUICKLY
CHANGES HIS MIND AND SENDS HIM EMPTY HANDED. SUCH A PERSON TOO SELF-CONDEMNS
HIMSELF FOR AN ETERNAL LIFE IN HELL.?
NOTES:? Until the end of Question 111, the Yaksha?s questions are in the
form of a ?paada? a quarter of a stanza. However, Question No.112 is in the
form of a full stanza. YudishTira is not slow to notice this. His reply is
also in the form of a full stanza. In question 112, the Yaksha uses a full
line, neither a quarter nor a stanza. YudishTira makes the correct guess
that the great interlocutor is showing signs of thawing and is getting into
a mood for conversation including long spells of silent listening!
Accordingly, YudihisTira?s reply is not couched in a line or as a stanza but
as long as the passage.
This is reminiscent of what happens in a personality test in the case of
some candidates. In the beginning, the Interviewer fires rapid questions and
gives the impression of expecting rapid answers. As the interview
progresses, the Interviewer becomes impressed with the instant response, the
cool and ready wit and comprehensive knowledge of the candidate. The
interview prolongs. The questions become longer and are also stated in a
leisurely manner. The interviewer is given more space and time for his
response. Initially, the candidate?s knowledge was under test. Later, the
interviewer identifies himself with the interviewee in a common goal of
?expanding? the existing level of knowledge.
So much for the length of YudishTira?s reply. Taking up the substance of his
replies, it is appropriate to recall YudihshTira had learned and reinforced
his knowledge about who proceeds to Heaven from two sources: from Nahusha
whilst living in the Kamyaka forest and from Sage MarkaNDEya whilst in
Dvaita forest.
YudishTira had an encounter with Nahusha who was, in fact, spending out a
curse in the form of a python, and was on the point of making a prey of
Bheemasena. YudishTira arrived at the nick of time, engaged Nahusha in a
conversation, told him some solemn truths (one of which he will be relying
upon to reply to the next question from Yaksha) and learned some truths as
well. In the process (because it had been so ordained), Nahusha?s curse
expired, Bheema became free and Nahusha went back to his heavenly abode.
Nahusha had told him:
paatrE datvaa priyaan uktvaa satyam uktvaa cha Bhaarata /
ahimsaa nirata: svargam gachEd iti matir mama //
(Vana Parva Ch 178.2)
By strictly adhering to the fourfold actions of making a gift to the worthy
who is in genuine need, being ever sweet in speech, being truthful and being
committed to non-violence, a person proceeds to live in Heaven. Oh!
Bhaarata! Such is my view?
Sage MarkaNDEya had narrated many ancient tales of wisdom and virtuous
living, the story of Sri Rama, the characteristics of the four yugas to
YudishTira and his brothers and assuaged, as best as he could their feeling
of dejection, frustration, bitterness over what had seemed to them to be a
loaded sense of injustice in destiny?s dealings with them. At that time, the
wise Sage had clarified to YudishTira that all those three types namely,
those who feed the hungry, who speak the truth and nothing but the truth and
who believe in Daanam anakaanksham offering charity before being asked,
ascend to Heaven.
It may be seen that YudishTira?s reply is a distilled version of what he had
come to know on such an excellent authority.
Thus, there can be no greater transgressor of truth than that miserable
learned one who promises to give and then retract. There can be no greater
evil sinner than the one who maligns the Vedas, the Gods as well as the
ancestors. There can be no person more bereft of compassion and gentle
goodness, kind heartedness than the one who distinguishably wealthy but yet
prefers to hoard than to spend even a little on himself, what to say of
others, and therefore none more deserving of being spurned by the Gods.
If the timely offer of food (which may be food unwanted) to a hungry person
can entitle the giver to stay in the Heavens. Then dire, indeed, must be the
consequence to a person who promises food or substance, arouses hope and
then reneges the promise and dashes the hope. For, hope once aroused, it is
very difficult to contain it. According to Alexis Tocqueville (1805-1859),
the French liberal politician and writer, a man condemned to spend the rest
of his life in prison may accept his fate and live silently; but, if given
the slightest hope that his case is going to be retried, life in the jail
immediately becomes intolerable and he becomes furious at the slightest
delay or bottleneck.
The second type actually covers two distinct types, though clubbed by
YudishTira into a single category. At one end of the scale, is the one who
is ignorant. At the other end is a person who is learned but is vainglorious
and makes perverted use of his learning. He misinterprets. He misleads. He
has a crafty glean in his eye and is conceited enough to think that he can
cheat the Gods with a show of piety. He holds forth on every topic and
sounds fatuous.
Between the ignorantly and the half-learned person, the latter is decidedly
more dangerous. It is said that the Sacred Vedas are scared of them:
bibEti alpa sruttaat vEdO maamayam pratarishyati
(Adi Parva Ch.1.204)
The Vedas dread the half-lettered person (he who has not mastered the Vedas
fully) that such a person is bound to wreck the Vedas totally.
The vainglorious person who besides sinning against the Vedas attempts to
mislead the celestials who live in light and his own ancestors who also by
their good deeds live in a world of light and therefore, like the celestials
witness everything, maximizes his sin and makes his life non-redeemable.
The third and the last type is the miserable collector and hoarder who is so
immersed in his selfishness that he attempts to trap the sunlight all for
himself by closing all the doors and windows, after letting the sunlight
stream in.! On his own volition and led by his own follies, he commits
himself to perdition.
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