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Issue: January 2000

Table of Cotents

The path of Lakshman

By S Ananthapadmanabhan

In general, the word "Ayanam" of Sanskrit language gives the meaning "the path". Ramayanam means Rama'spath. Most of the scholars say that Ramayana upholds the morals of life, it sets a definition as to how weshould lead the life and in that epic Ram has been portrayed as a ideal human and protected the interest of hisparents. And also we come to know that the incarnation of Ram is to punish the wicked and protect the good.No doubt, the opinion of the scholars are true to the core. However, It is also our duty to analyse the puranas,epics etc. in a different angle by doing which a lot of hidden truth is manifested. This article arose only in sucha thought.

In Ramayana, Lakshman is also an important character as Rama. Right from childhood he engaged in doingservice to Paramatma Sri Ram. Let us see some verses from Ramayana.

Lakshmano Lakshmi Sampanna: bahiprana IvaApara: Thena Vina Nidram Na labhate |

Mrishtam Annam upaneetham Ashnathi Na Cha Tham Vian |

Mrigayam yathi Raghava: |

Thath yenam prishtatho Anvethi Sa thanu: paripalayan |

The above sentences depict that Lakshman is the vital air of Ram who is working outside the body of Ram.Without Lakshman Ram will not sleep, will not eat and even if Ram goes out for hunting, Lakshman willfollow him with a bow.

In another context, Lakshman says that whoever comes to hinder the enthroning of Ram then he will kill them.And also he declares "If Ram enters into fire or forest, first I will enter before Ram does". All these go to provethe affinity of Lakshman towards Ram.

Parimalam - an Internet magazine dedicated for Dvaita PhilosophyHome

1) The path of Lakshman

by S Ananthapadmanabhan

2) Whom does our Guru protect?


3) Anubhashyam (II chapter)


Parimalam - January 2000 - http://dvaita.parimalam.googlepages.com - Page 1


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Besides, whatever Ram decides, Lakshman did not oppose that, but only is sticking to it. Ram is the SupremeDeity for Lakshman. When Ram set out to forest, he also followed him. See this verse also:-

Aham Thaavan Maharaje Pitruthvam Nopalakshye |Bhratha Bhartha Cha bandhuscha pitha cha mama Raghava: ||

The above was told by Lakshman to Sumantra (who was a charioteer as well as minister) when he is takingleave of Ram, Sita and Lakshman at the bank of river Ganges. The meaning of the above sloka is -

" I don't see fathership in Dasaratha, but Rama is my brother, leader, relative and father".

Besides the above verse, some more verses of Ramayana as "Guha telling to Bharata" and "his manner ofidentifying the ornaments of Sita brought by Hanuman" are to be given a deep thought, which will proveLakshman's service mentality.

After the Ram's Sandhya Vandanam (i.e. worship of deities at morning, evening twilight and at midday) in thebalance water only Lakshman performed his Sandhya worship. He himself went out in search of Kusa grass

and prepared a bed for Ram and Sita - i.e. The bed was prepared by Lakshman by Kusa grass brought byhimself. He worshipped the lotus feet of Lord Rama and Sita. With a bow in hand and a quiver on back, heprotected them always.

He made the words of Sumitra, his mother truthful and meaningful. She advised Lakshman at the time of goingto forest as - "Treat Ram as your father, Sita as your mother, the forest as Ayodhya". Lakshman perfectlyfollowed and adhered the words of his mother. Throughout his forest life, he never thought of Oormila hiswife. He thought the service of Ram and Sita only as pleasure.

Just as how the liberated souls will serve Sri Vishnu in Vaigunta, in the same way Lakshman worshipped Ramin the earth. Even in the battle field, his service is immeasurable.

Having done this much of service to Ram, he did not ask for any post or portfolio in the Kingdom after Ram'scome back to Ayodhya. Throughout his life, he carried the service of Ram.

What to say more!

Lakshman's service to Ram-Sita is pure, flawless, perfect one and worth appreciation. In turn, he did notexpect anything from Ram. He followed "Nishkamya-Karma Yogo" i.e. Work sincerely without expecting anyfruit for it - leaving the result at the lotus feet of Lord. Yes, this is the path of Lakshman in Ramayana.

Many people think that Nishkamya Karma Yoga was taught only by Sri Krishna to Arjuna in Dvapara yuga.But , oh Readers think here, - That was followed and practised by Lakshman in Thretha yuga itself without

being taught by anyone.

This is also one of message of Ramayana written by Great Saint Valmiki.

Please know that Valmiki is the first poet and Ramayanam is the first poetical work.

Ever in the service of Lord Sri Hari,S Ananthapadmanabhan



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Whom does our Guru protect?


We all know that a Guru protects his disciples by all means. Our Guru is Vayu Bhagawan. In Kali age he tookup the avtar as Sri Madhwacharya alias Sri Ananda Theertha. As a Guru, he also protects his devotees. Butthere is some criteria. For Guru's grace, we should possess certain qualities. What are those qualities? To havehis protection what we should do?

The answer for the above question lies in 15thsloka of Hari Vayusthuthy. This is a stotra - a marvellouspoetical work - a praising song - done by Shri. Thrivikrama Pandithacharya. Before going into the answer,shall we see a brief sketch about him?

Shri. Thrivikrama Panditharcharya is initially an Advaithy. Contemporary of Srimad Ananda Theertha, whoargued with our Guru regarding ThatwaGyana for about 14 days and finally was defeated by our Guru.Having first understood our Acharya's Mahima i.e., greatness and then became his disciple.

Once our Acharya was performing pooja to Udupi Sri Krishna, even after a long time, Acharya did not comeout of pooja room. Hence, Thrivikrama Panditha peeped thro' the window. Alas! What a wonderful scene waswitnessed by him. Yes, Our Acharya in three forms i.e., Hanuma, Bheema and Madhwa was worshipping SriRama, Sri Krishna and Sri Vedavyasa respectively. It is a perfect blessing showered by our Acharya onThrivikrama Panditha.

Then Thrivikrama Panditha wrote this stotra - Hari Vayusthuthy, which can be interpreted in three ways as perthe above mentioned form. In total, 41verses are there. Reading, analysing and enchanting this on Abhishekatime will bring certainly more and more prosperity. Now coming back to question as to whom our Guru

protects, the 15thsloka is the answer and the verse runs thus:-

Vishnoratthyuththamathwath Akhila Gunganai: Thatra Bhakthim GarishtamSamslishte SriDharabhyam Amum Atha Parivarathmana SevakeshuYassandhathe virinchi svasana vihagapa nantha Rudrendra poorveshwadhyayan Tharathamyam Sphutam avathy Sada Vayurasmath Gurustham!!

The meaning of the above sloka is, Sri Vishnu is Supreme. He is the embodiment of good qualities, Bliss,Knowledge etc. He has been embraced by both Sri Devi and Bhoo Devi. In that Vishnu, one should possessunflinching faith and unshakeable devotion. And also, he should understand the Deities Brahma, Vayu,Garuda (The king of birds), Sesha ( the king of Serpents) Siva, Indra and other deities are lower to Sri Hari asper their Gradation as high and low and meditate upon them accordingly and devote them also as per their

gradation and according to our capacity. This devotion should be there always one who understands the abovevery well and acts accordingly, then he will be well protected by our Guru, Vayu Bhagwan.

I feel that the above answers our question. We need not go out seeking any proof for the above. Instead, Irequest the readers to enchant the above sloka with due devotion and certainly the reader will realise that whatis told above is true and he himself will become an example or a proof to the above sloka. Yes, the secret ofthe religion and philosophy lies only in its practice and in self-realisation and does not lie in any outwordexample.



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Ever in the service of Lord Sri Hari,S Ananthapadmanabhan

Anubhashyam (II chapter)


Some may say that what was told in I chapter is not true because there is no proof for that. But in this IIchapter Sri Madhwacharya establishes that what is told is I chapter is true.

Vedas are not written by anyone. They have neither beginning nor have an end. Hence they are core the primeand supreme proof, and are called good sashtra. The smritis such as "Pasupatha" etc. which says against Vedasare not to be taken into account. And also, the smritis which say that Sri Hari does not have bliss, goodqualities etc. are not suitable. --1--

Here some may raise objection as, in Veda, there are sentences which are not in conformity with reasoning. Sri

Madhwacharya overrules those objections. In Vedas sentences such as, "Mud spoke", "Water spoke" etc. Herewe should mean that the presiding deity of Mud and Water spoke. In that way only we have to derive meaningand we should not take direct meaning. Hence what Veda says is correct. In Veda it is told as "Asat" createdthis world. It does not meaning that non-existing matter created this world. Horse's horn, sky lotus, son ofbarren lady cannot become the reason for the world. Without reason there is no action. Hence all the objectionsare futile. The term Asat should not be expounded as - Na Sat = Asat. This is not correct. If we expound thisas Nan Thathpurusha, it is misleading. Instead, Asat should be expounded as - Na Vidyate Sat UttamamYasmath Asat i.e. overwhom there is no higher person called Sat. Hence Vishnu termed as Asat. --2--

Hence, the words 'Asat', 'Jiva', 'Pradhana' which are termed as reason for world's creation, all represent Harialone. Besides, the qualities represented by those words pervaded in Hari only. Hence, he can create all

independently. --3--

The principle in Nirishwara Sankhya religion is told out ignorance or 'Moha'. They don't agree with logic.Hence what is told there is quite opposite to Veda. Due to that reason we should not suspect Veda's stature asa perfect proof. --4--

All objects, Akhasa etc. are born from Hari only and finally they get 'laya' only in Hari. i.e. all are absorbed byHari in deluge. --5--

He has neither beginning nor he has an end. Being under his control only, Jiva can operate. Jiva is hisreflection. Hari is similar in all his roopas. --6--

Mukhya Prana presiding deity of Vital Air (or) Vayu Bhagavan, Sense organ, Body all come from Hari only.All are under the control of Vayu Bhagavan and in turn Vayu Bhagavan is under the control of Sri Vishnu. --7--

The qualities of Sri Hari expressed in Vedas are not controversial to logic. Hence Hari is blemishless(flawless). He is Bhagavan and Supreme. --8--

Here ends the simple translation of II chapter of Holy Anubhashyam of Sri Ananda Theertha.



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III chapter will be continued in next issue.

Ever in the service of Sri Hari,S Ananthapadmanabhan


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