<< pravESam<\/a><\/p>\n Although not questioned, sage vaishampAyana \u2013 out of utter affection \u2013 volunteered to speak thus to janamEjaya, who had a very peaceful mind having heard repeatedly from various learned people about the glories of the Lord, in order to enlighten him on many more esoteric meanings as preached in the scriptures:<\/p>\n \u0936\u094d\u0930\u0940 \u0935\u0948\u0936\u092e\u094d\u092a\u093e\u092f\u0928 \u0909\u0935\u093e\u091a \u2013 SrI vaishampAyana uvAcha \u2013 Having heard fully about all purifying dharmas in detail in the battle field, yudhiShTira asked the glorious son of shAntanu [bhIshma pitAmaha] further.<\/p>\n dharmAn \u2013 all the dharmas that are of varied kinds, mentioned in the vEdhas and smrithis, which bestow upon the followers a multitude of auspicious spiritual and material benefits \u2013 such as the rAja dharma (duties of the king), mOksha dharma (duties to be observed by a seeker of salvation), dhAna dharma (duties of a donor), and many more.<\/p>\n ashEShENa \u2013 in entirety, meaning \u2013 as much as needed.<\/p>\n pAvanAni cha \u2013 along with purifying deeds such as penance, pilgrimage, worship, et al.<\/p>\n sarvasha: \u2013 in all respects; meaning \u2013 in terms of fruits, limbs, nature and authority of the prescribed actions.<\/p>\n shruthvA \u2013 having heard.<\/p>\n yudhiShThiraH \u2013 yudhiShTira, verily the son of dharma [yama dharmarAja]<\/p>\n shAnthanavam \u2013 unto bhIshma, the one with a high-class birth, born of shAnthanu from gangA<\/p>\n punarEva abhyabhAShatha \u2013 asked again. The reason for asking again was to know from bhIshma about the dharma that he held close to his heart as the highest of all. This can be known from the fact that he later asks bhIshma \u201cwhich \u2013 of all dharmas \u2013 do you think is the supreme?\u201d [Reference: the next two verses in series]. Also, yudhistira considered the fact that the wise men search and seek refuge of other learned men who are strongly rooted in the ancient good practices (sadhAchAra). Being subservient to them, the seekers also engage in similar practices that are most liked by their preceptors \u2013 the learned people. In the process, the seekers also develop a taste for those good deeds and fruits. That is to say, they do not engage in the most lofty deeds for the mere reason that it is stated in the scriptures, but because such deeds have been accepted and practiced by other learned men in the past.<\/p>\n It has been already stated [at the very beginning of the introduction post] that the wise men should distinctly identify the subjects of knowledge from the various sources available to them, and accept only those that prove to be conducive for their welfare. Such knowledge is of two types \u2013 upAya (means) and upEya (goal). The means and the goal can further be thought to be of three types: likeable, more likeable and most likeable \u2018goals\u2019; and beneficial, more beneficial and most beneficial \u2018means\u2019.<\/p>\n Of these, the goals usually have their own obstacles such as birth, growth, transformations, transient nature, the various effects on the soul namely sorrow, fruits of action, ignorance, desires etc. All these are considered to be the drawbacks of the goals. Similarly, they also have their share of positives such as being free from blemishes, developing taste for soul and body, permanence, abundant knowledge, bliss, wealth etc.<\/p>\n The means also have drawbacks such as deterioration, exhaustion, being long-routed, deception, being over-rewarding or under-rewarding etc. The good qualities of the means are: being definitive, safe, and easy to follow, being extremely rewarding etc.<\/p>\n The distinction in the aforesaid three types of goals and means is achieved keeping in mind the qualities and drawbacks of each of them, as discussed previously. When a seeker finds the \u2018most beneficial\u2019 way, he should give up the other two ways namely \u2018beneficial\u2019 and \u2018more beneficial\u2019, considering them as lowly in comparison to what he holds. Similarly, when he finds the \u2018most likeable\u2019 goal, he should give up the two other lower categories of goals namely \u2018likeable\u2019 and \u2018more likeable\u2019. The true seeker should understand the need for rightly judging between the various goals and the means and holding on to the best out of them.<\/p>\n Thus, in order to clearly differentiate between the various goals and means, yudhiShTira further classified his doubts into six questions, and posed them to bhIshma thus, as seen in the following two slokas:<\/p>\n \u092f\u0941\u0927\u093f\u0937\u094d\u0920\u093f\u0930 \u0909\u0935\u093e\u091a – yudhiShTira uvAcha \u2013 \u0915\u094a \u0927\u0930\u094d\u092e\u0903 \u0938\u0930\u094d\u0935\u0927\u0930\u094d\u092e\u093e\u0923\u093e\u0902 \u092d\u0935\u0924\u0903 \u092a\u0930\u092e\u094a \u092e\u0924\u0903<\/em> kO dharma: sarvadharmANAm bhavatha: paramO matha:<\/em> A question on The Supreme Entity as the Goal<\/u><\/p>\n Having known that the various means lead to an ultimate goal, yudhiShTira proceeded to inquire about the ultimate goal at first. Since the philosophies and scriptures have projected and preached about the ultimate goal in two forms namely \u2018The Supreme Entity\u2019 and \u2018The Ultimate Destination\u2019, he inquired about the \u2018Supreme Entity\u2019 at first.<\/p>\n yudhiShTira asked \u2018Which is the Supreme Godhead shown by the scriptures? and who is the one whom we should attain?\u201d. The words \u201cWhich\u201d (kim) and \u201cin the scriptures\u201d (lOkE) are to be read along with every question that yudhiShTira has asked. Similarly, the phrase \u201cthe loftiest in your opinion\u201d (bhavatha: paramO matha:) should also be applied to all the six questions that he has asked, according to the \u2018simha-avalOkana nyAya\u2019 (just as a lion looks back at the way it has treaded after walking a certain distance). The “vibhakthi”s in each of the questions need to be modified as required while applying these aforesaid phrases in all the questions. The word \u2018lOka\u2019 has an origin as: \u2018lOkyathE anEna\u2019 (through which everything is seen), which indicates that the word \u2018lOka\u2019 in this context doesn\u2019t refer to the world as it normally does, but refers to the ancient scriptures such as vEdhas, smrithis, and other SAsthras using which we see the Supreme Reality.<\/p>\n The word \u2018Ekam\u2019 refers to the main entity that has no equivalent or superior power to it. This is in concord with the phrases \u201cthe Supreme One who is also the biggest effulgence\u201d, \u201cof that One who is the chief of the world\u201d etc. This doesn\u2019t stop at the nature alone (the word \u2018Ekam\u2019 doesn\u2019t refer to the nature of being Supreme alone), but also represents the numeral \u2018one\u2019 as it normally does. The next word \u2018dhaivatham\u2019 \u2013 due to its connotation and the use of singular form of the word \u2013 does not eliminate its representation of the Supreme Godhead as well as singularity. No Godhead exists, which has no nature of its own or which is multiple in number (in other words, all Godhead entities are indeed one in number, and have their own nature). Thus, even though it is known that the Godhead being referred to is singular, the usage of \u2018Ekam\u2019 is made specifically, for which no other meaning can be deduced. So in this context, the word \u2018Ekam\u2019 holds a special meaning, which represents \u2018the Supreme One\u2019, and not just the numeral one.<\/p>\n The word \u2018dhaivatham\u2019 refers to the connotation of the Supreme Mastery of all worlds, as also the representation of extraordinary qualities. Yudhishitra meant to ask \u201cwhich is the loftiest of such Godheads professed by the scriptures in your opinion?\u201d The reason being: even some of the learned scholars, who know about the Supreme Entity from the various scriptures, have their own doubts regarding the natural superiority of that entity due to the various ill-effects on it driven by illusion, limitation, transformation etc, and also due to the differentiation seen among the divine trinity \u2013 hari, hara and hiraNyagarbha (Brahma) \u2013 due to various common and special causes. So, in order to get these doubts clarified by bhIShma, yudhiShTira asked unto him: \u201cWhich is that Supreme Godhead, which is professed by the scriptures, in your opinion?\u201d<\/p>\n A question on The Ultimate Destination as the Goal<\/u><\/p>\n A similar confusion about the salvation (mOksha) can be found in the phala-SAasthras, the scriptures that detail about the ultimate goal. Many people are of the opinion that the destruction of the identity of self along with ignorance is itself called as salvation, while many others opine that the voidance of some special characteristics of the soul itself is mOkSham. While some more propound that attaining the status and powers of the Supreme Brahman itself is salvation, some others declare that attaining of the qualities of Bhagavan is salvation. Some also opine that attaining the abode of the Supreme Self and residing in his shelter is mOkSham. Many others think that attaining the eight qualities such as the Supreme Bliss and the like is mOkSham, whereas some others think that performing eternal service of all kinds to the Supreme Brahman itself is mOkSham. With so many people professing so many meanings for \u2018salvation\u2019, yudhiShTira \u2013 with a mind to know the truth \u2013 posed his second question unto bhIShma thus: \u201cWhich is the only ultimate goal?\u201d (in other words, \u201cwhat is mOkSham?\u201d)<\/p>\n Further to this, he has asked for two things \u2013 \u2018dhaivatham\u2019 and \u2018parAyaNam\u2019 (Supreme Entity and Ultimate Goal). In order to know if the two are totally different from each other or refer to the same entity in different states, there is the usage of two conjunctions \u2018vA\u2019 and \u2018api\u2019 (\u2018or\u2019 and \u2018also\u2019). The word \u2018Ekam\u2019, as before, refers to the entity (destination, in this case) being Supreme \u2013 with no equivalent or superior, untainted, and auspicious in nature, and hence being the \u2018Most likeable\u2019 goal. \u2018ayanam\u2019 refers to the goal\/result; the one which should be attained. yudhiShTira, in this question, intends to inquire about the highest goal (parAyaNam) in everyone\u2019s life that helps achieve immense benefits both in this world as well as the nether, in bhIShma\u2019s opinion. Thus are the first two questions on the \u201cGoal\u201d (puruShArtha \u2013 the Supreme Entity and Destination) that needs to be attained by every soul.<\/p>\n Question on the means \u2013 simple\/detailed means and pursuable\/established means<\/u><\/p>\n Further, the various scriptures indicate three means of attaining the ultimate goal \u2013 namely karma yOga, jnAna yOga and Bhakthi yOga. There are again confusions about these means of attaining the highest goal. Some people say the three means are mutually exclusive. Some others say they should all be treated \/ practiced together. Some say that one of three is the main way, and the other two are just limbs of it. With all these confusions in mind, it is naturally the best to inquire about the different ways of achieving the highest goal of life from a learned scholar. The upAya or the means of attaining a certain result is of three types \u2013 sidhdha (established), sAdhya (pursuable) and sAlambana (supported). Of these, the \u2018established\u2019 way refers to verily the Godhead that provides the intended fruits upon due worship. This worship of the Godhead can further be classified into two subtypes, namely \u2018simple worship\u2019 (laghu) and \u2018detailed worship\u2019 (alaghu). Classifying thus, yudhiShTira asks in the second half of the SlOka thus: \u201cpraying to whom and worshipping whom, will the humans attain their welfare?\u201d<\/p>\n \u2018kam sthuvantha:\u2019 \u2013 pleasing whom by prayers alone (only by singing the glories, praising the qualities) \u2013> refers to the simple worship<\/p>\n \u2018kam archantha:\u2019 \u2013 worshipping whom \u2013 in the form of upAsana \u2013 with utmost devotion \u2013> refers to detailed worship<\/p>\n \u2018mAnavA:\u2019 \u2013 all \u2018Humans\u2019 \u2013 devoid of any restrictions in terms of race, clan, gender, age, etc<\/p>\n \u2018shubham\u2019 \u2013 two types of auspicious results, namely \u2018well-being in this world\u2019, and \u2018attainment of the Paramapadham (ViShNulokam)\u2019<\/p>\n \u2018prApnuyu:\u2019 \u2013 shall attain<\/p>\n Question on the ultimate pursuable means<\/u><\/p>\n The \u2018sAdhya\u2019 upAya or the pursuable means refers to an absolute involvement of the three prime faculties called speech, mind and body in terms of chanting, meditating and worshipping respectively, in order to please the respective Godhead and gain the benefits. When yudhiShTira asks \u201cWhich \u2013 of all dharmas \u2013 is the loftiest, in your opinion?\u201d (SlOka 3), he means to ask \u201cOf all the dharmas prescribed by the scriptures and connotative of all the aforesaid natures, which is the One \u2013 in your opinion \u2013 that is distinctly unique with no equal or superior dharmas to it, which is clearly proven and can be relied upon similar to Apaddhanam (wealth in times of dire need)?\u201d<\/p>\n Question on the verbally supported means<\/u><\/p>\n Finally, he asks a question regarding the verbally supported means of achieving the goal. He inquires about the support of verbal chanting done along with the help of prayers, mantras, and the idol of the deity, sandal, flowers, and other things. He asks, \u201cHaving chanted which one, will all the born souls be released from the cycles of births and samsara?\u201d<\/p>\n \u2018japa:\u2019 \u2013 refers to the restricted and specialized repetitions of mantras and the like<\/p>\n The manu smruthi declares: \u201cOnly by japa will a brAhmaNa attain all benefits\/fruits; there\u2019s no doubt about it. Whether a person practices anything else or not, he will be considered as a brAhmaNa only by his friendly nature\u201d.<\/p>\n The same scripture also says: \u201cThe worship with japa is ten times better than worship with physical objects\u201d.<\/p>\n Krishna, in his SrI bhagavadhgIthA<\/a> declares: \u201cI am the japa-yajna among the modes of worship\u201d.<\/p>\n Since the loftiness of verbal \u2018japa\u2019 has been established with such assurances, the other modes of worship with mind and action are not being inquired by yudhiShTira.<\/p>\n \u2018janthu\u2019 \u2013 that which is born<\/p>\n \u2018janma\u2019 \u2013 the cycle of aging, death, and birth, and other pains as an effect of samsAra are shown with this word, and<\/p>\n \u2018samsAra\u2019 \u2013 refers to the main causes due to which the soul is bound in this creation, namely ignorance, fruits of action, habits, tastes \/ desires etc.<\/p>\n The \u2018janma\u2019 and \u2018samsAra\u2019 are the two obstacles that are stopping a soul from attaining the ultimate goal of life called paramapadham. These obstacles will be warded off with the help of japa. The \u2018mOksha\u2019 or salvation mentioned in this context is representative of all other auspicious benefits, since the various scriptures clearly mention both material as well as spiritual benefits in plenty for the japas that they prescribe.<\/p>\n Thus, beginning with phrases like \u201cin entirety\u201d (ashEShENa), \u201cby all means\u201d (sarvasha:) etc, and later on using more phrases such as \u201cin the scriptures\u201d (lOkE), \u201call humans\u201d (mAnavA:), \u201causpicious material\/spiritual benefits\u201d (shubham), et al, these questions also clearly intend to highlight the best modes in terms of time, authority, limbs of action, and the fruits of action.<\/p>\n adiyen srinivasa raja ramanuja dasan<\/p>\n archived in https:\/\/divyaprabandham.koyil.org<\/a><\/p>\n pramEyam (goal) \u2013 https:\/\/koyil.org<\/a> SrI:\u00a0 SrImathE SatakOpAya nama:\u00a0 SrImathE rAmAnujAya nama:\u00a0 SrImath varavaramunayE nama: Full Series << pravESam Although not questioned, sage vaishampAyana \u2013 out of utter affection \u2013 volunteered to speak thus to janamEjaya, who had a very peaceful mind having heard repeatedly from various learned people about the glories of the Lord, in order to enlighten him … Read more<\/a><\/p>\n","protected":false},"author":19,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14,27],"tags":[],"class_list":["post-18133","post","type-post","status-publish","format-standard","hentry","category-other","category-sahasranamam"],"_links":{"self":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/18133","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/users\/19"}],"replies":[{"embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/comments?post=18133"}],"version-history":[{"count":0,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/posts\/18133\/revisions"}],"wp:attachment":[{"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/media?parent=18133"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/categories?post=18133"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/divyaprabandham.koyil.org\/index.php\/wp-json\/wp\/v2\/tags?post=18133"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}![\"\"](\"https:\/\/divyaprabandham.koyil.org\/wp-content\/uploads\/2017\/03\/paramapadhanathan.jpg\")
<\/a><\/p>\n
\n\u0936\u094d\u0930\u0941\u0924\u094d\u0935\u093e \u0927\u0930\u094d\u092e\u093e\u0928\u094d \u0905\u0936\u0946\u0937\u0946\u0923 \u092a\u093e\u0935\u0928\u093e\u0928\u093f \u091a \u0938\u0930\u094d\u0935\u0936\u0903 <\/em>
\n\u092f\u0941\u0927\u093f\u0937\u094d\u091f\u093f\u0930\u0903 \u0936\u093e\u0928\u094d\u0924\u0928\u0935\u0902 \u092a\u0941\u0928\u0930\u0946\u0935\u093e\u092d\u094d\u092f\u092d\u093e\u0937\u0924\u00a0 \u0965 \u0967 \u0965<\/em><\/p>\n
\nshruthvA dharmAn ashEshENa pAvanAni cha sarvasha:<\/em>
\nyudhiShTira: shAnthanavam punarEvAbhyabhAShatha || 1 ||<\/em><\/p>\n
\n\u0915\u093f\u092e\u0946\u0915\u0902 \u0926\u0948\u0935\u0924\u0902 \u0932\u094a\u0915\u0946 \u0915\u093f\u0902 \u0935\u093es\u092a\u094d\u092f\u0946\u0915\u0902 \u092a\u0930\u093e\u092f\u0923\u092e\u094d<\/em>
\n\u0938\u094d\u0924\u0941\u0935\u0928\u094d\u0924\u0903 \u0915\u0902 \u0915\u092e\u0930\u094d\u091a\u0928\u094d\u0924\u0903 \u092a\u094d\u0930\u093e\u092a\u094d\u0928\u0941\u092f\u0941\u0930\u094d\u092e\u093e\u0928\u0935\u093e\u0903 \u0936\u0941\u092d\u092e\u094d \u0965 \u0968 \u0965<\/em><\/p>\n
\nkimEkam dhaivatham lOkE kim vApyEkam parAyaNam<\/em>
\nsthuvantha: kam kamarchantha: prApnuyurmAnavA: shubham || 2 ||<\/em><\/p>\n
\n\u0915\u093f\u0902 \u091c\u092a\u0928\u094d \u092e\u0941\u091a\u094d\u092f\u0924\u0946 \u091c\u0928\u094d\u0924\u0941\u0903 \u091c\u0928\u094d\u092e\u0938\u0902\u0938\u093e\u0930\u092c\u0928\u094d\u0927\u0928\u093e\u0924\u094d \u0965 \u0969 \u0965<\/em><\/p>\n
\nkim japan muchyathE janthu: janmasamsArabandhanAth || 3 ||<\/em><\/p>\n
\npramANam (scriptures) \u2013 http:\/\/granthams.koyil.org<\/a>
\npramAthA (preceptors) \u2013 http:\/\/acharyas.koyil.org<\/a>
\nSrIvaishNava education\/kids portal \u2013 http:\/\/pillai.koyil.org<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"