Vol 01.012 3 January, 1997
In this Issue:
1. Note from the Editor/Publisher
2. Acharya Vamsa Vriksham - Part 12 - Anbil Ramaswamy
3. parama patha sobAnam - part 1 - V. Sadagopan
4. Saranagathi - karpanyam angam - Sampath Rengarajan
Dear BhagavathAs, I will try my best to publish this journal in time in the absence of Sri Anbil and until he returns to resume his responsibility. In the meantime I request all the recipients to send us a feed back on the journal.
adiyEn
Sampath RengarajanWish you all a very happy NewYear.
EditorsCONTACT ADDRESS for Sri ANBIL IN INDIA
My contact address in India will be-
Anbil Ramaswamy
C/O Smt. Mythili Krishnaswami
22 Prithvipakkam, Ambattur,
Chennai, 600 053
Tamil Nadu, INDIAPHONE NO. AT MADRAS : 011-91-44- 6350 246
Dasoham
Anbil Ramaswamy President, SDDS.
2. ACHARYA VAMSA VRIKSHAM - Part 12 : Period G :
Bhagavad Ramanuja (Contd)
(Anbil Ramaswamy)(11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote several works like Vedanta Sangraham explaining the various viewpoints of Sankara, Yadhava, Bhaskara and others, Vedanta Deepam, Geetha Bashyam etc.
(12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in Serthi and submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam, Sriranga Gadhyam and Sri Vaikunta Gadhyam ),
(13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana Kramam
(14) While he was on his Sancharam, it is believed that the Lord himself appeared before him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from Udaiyavar (PPM)
(15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed with his commentary on Brahma Sutram that she named it "Sri Bhashyam" and conferred on him the title of "Bhashyakaarar". It must be noted that while the other commentaries are known by the names of their authors like 'Sankara Bashyam' written by Aadhi Sankara, the commentary of Ramanuja is always referred to with the venerable honorific 'Sri' denoting its unsurpassed quality and clarity and known as ' Sri Bashyam' (PPM)
(16) When he visited Tirumala, a miracle happened. Some argued that the Lord of Tirumalai was Saiva param. It is surprising that such a claim should have arisen about the Lord who had been worshipped as Lord Vishnu by all the Alwars and Acharyas besides Elango Adigal and other Tamil Pulavars for several centuries. This was because the Lord had earlier entrusted His insignia to a King called Tondamaan. (SAA p.57-58). The Lord desired to take back from Tondamaan, these insignia viz., Sankhu, Tiruvaazhi, Soolam, Damarukam etc. They were placed in the Sannidhi the previous night. And, when the doors were opened the next morning, the Lord gave Darshan adorning all his insignia (PPM). Ramanuja was hailed as " Appanukku Sangaazhi Alittha Perumaal" Poet Arunagiri himself sang clearing all doubts in this regard saying Ulageenra Pachai umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan"
(17) Ramanuja "was the greatest synoptic thinker which the world ever produced to systematize Visishtadvaitic philosophy, faithfully interpreting the ancient knowledge in tune with the letter and spirit of the text in the light of revelation and experience tested by stern logic"- [- Hon'ble Justice K.S.Krishnaswami Iyengar of the High Court of Judicture, Madras in his foreword to Desika Prabahandam( P.31) published by Lifco Associates, Madras- 3rd Edition, 1982. ]
(18) His magnum opus is his wonderful commentary on Vedavyasa's Brahma Sutram and a simpler commentary thereon called Vedanta Saram. Kuresan was very helpful in publishing his works. Thus, he fulfilled his FIRST PROMISE to Alavandar. It is this Kuresan (aka) Sri Vatsanka Misra who wrote the famous Pancha Sthava consisting of Athi Maanusha Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta Sthava and Sundarabaahu Sthava.
(19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara and thus fulfilled his SECOND PROMISE to Alavandar. It was this Parasara Bhattar who subsequently wrote the famous commentary on Vishnu Sahasra Nama as ordained by Ramanuja.
(20) Another disciple of Ramanuja was Pillaan. Once, when Ramanuja was alone mentally reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room and inquired if he was meditating on a particular hymn. And, it was indeed the one Ramanuja was actually meditating on!. Ramanuja decided that Pillaan was the person best suited to write a commentary on Tiruvoimozhi. As ordered, he wrote the famous 'AARAAYIRAPPADI' (the commentary known as the 6000 Padi also known as Bhagavad Vishayam) and called Pillaan as 'Tirukkurugai Piraan" after the name of Nammalwar. He was also known as Kurugesar and Braathru Thozhappar. Thus, he fulfilled his THIRD PROMISE to Alavandar. He was one of the Sri Bhashya ubhaya Simhasana Adhipathis.(PPM)
(21) Kulothunga Chola was a staunch devotee of Siva. He commanded Ramanuja to come to his court with a view to enlisting his support to establish the superiority of Siva over all other deities. (including Vishnu ). If the support was not forthcoming, the king was planning to kill Ramanuja. Sensing the danger, Kuresa went to the court disguised as Ramanuja along with another disciple called Periya Nambi. The king ordered him to sign a document to the effect that 'Siva is the greatest'. Kuresa added that ' Sivam was no doubt great but Dronam was greater than Sivam'- both
expressions referring to units of measurement. The enraged king ordered both of them to be blinded when he came to know that he was Kuresa who was impersonating Ramanuja. Periya Nambi was tortured to death while Kuresa survived. Kuresa, though he himself was blinded, was happy that he had saved Ramanuja. It is this Kulothunga who is reported to have thrown away the idol of Govindaraja in the sea. Ramanuja recovered it and had it installed at Tirupati.(22) While on an itinerary, Ramanuja noticed an officer of state, by name Danur daasa, a hunter by birth was over -concerned and over- protective about the beauty of his wife who was walking along on the hot sands on the banks of the river Kaveri. Ramanuja offered to show him something more beautiful than his wife and took him to the proximity of the image of Lord Ranganatha. Danur daasa was enraptured by the charm of the Lord and became a disciple of Ramanuja assuming the name of ' Uranga Villi Daasar'. Ramanuja never entertained any caste distinctions and was conferring his benedictions even on the lowliest of the lowly whom he called 'Tiruk Kulattar'.
(23) Ramanuja went to Tiru narayana puram in search of white clay paste used for applying caste marks by Vaishnavites. The idol of the temple there had been taken away by the muslim invaders and was being used at play as a doll by the muslim princess in Delhi. Ramanuja went to Delhi and when he endearingly called ' Come on! My dear child 'Selva Pillaiye Vaarum', the idol miraculously came onto his lap. Ramanuja reinstalled it in the temple.
Anbil Ramaswamy
3. Parama Padha sOpAnanam of Swami Desikan - Part - 1
V .SadagopanThis is one of the rahasya granthAs given to us by our AchAryA , Swami Desikan . At this time, when Sri Vaikunta EkAdasi is approaching , it is an appropriate grantham to meditate upon in conjunction with Sri Vaikunta Gadhyam of our ParamAchAryA , Sri RaamAnujA .
The organization of this Grantham
The nine steps in the ladder to reach Parama Padham , the divine abode of Sriman NaarAyaNA ( Sri Vaikuntam ) , is covered here through nine chapters :
1.VivEka Parvam
2.NirvEdha Parvam
3.Virakthi Parvam
4.Bheethi parvam
5.prasAdhana Parvam
6.UthkramaNa parvam
7. ArchirAdhi Parvam
8. Divya Desa PrApthi parvam
9. ParApthi parvamSwami Desikan states at the outset that these nine steps have been designed by SaraNyan Himself for leading one to His divine abode in a step-wise manner :
sEyam sOpAna padhavee SrimathA vihithA svayam |
( Meaning ) : Our Lord desirous of inviting His adiyArs to His upper chambers ( Sri Vaikuntam ), constituted entirely of Suddha Satthvam has constructed out of His own sankalpam , the nine-stepped path to get His adiyArs there .
suddha sathva mayam bhruthyAn svasoudham nEthumicchathA ||These steps have to be ascended one by one ( kramENa ) and there is no way to jump over them in a nonsequential manner . The order among the nine steps leading to the side of Sri VaikuntanAthan is summarized in another slOkam :
vivEka nirvEdha virakthi bheethaya:
The first step is VivEkam is the discriminatory knowledge that one has to attain regarding Chith ( Sentients) , Achith (insentients) and Isvaran ( the supreme Lord ) .
prasAdhahEthUthkramaNaarchirAdhaya : |
prakruthyathikrAntha padhAdhirOhaNam
parApthirithyathra thu parvaNAm krama : ||The second step is NirvEdham , one develops a sense of self-depreciation due to the awareness of having lost so much time chasing sensory pleasures and performing activities that are svarUpa Viruddham ( activiites at variance with the natural disposition of the Jeevan )
The third step is virakthi , where one develops VairAghyam. One turns away from the chasing of svarUpa Viruddha BhOgams .
The fourth step is Bheethi or fear , nay terror over the thought that this samsAra anubhavam may recur .
The fifth step is PrasAdha Hethu : , where the chEthanA practises one or the other UpAyams ( Prapatthi or Bhakthi )
The sixth step is uthkramaNam , where the Jeevan leaves the bodily cage through he special naadi ( nerve center in the head )
The seventh step is ArchirAdhi maarga prayANam , where the journeying jeevan is greeted and sped on its way by the different adhikAris lining the way to Sri Vaikuntam
The Eighth step is the Prakruthi-athikrAntha -padha -adhirOhaNam . Here , the Jeevan arrives at the end station of Sri Vaikuntam , which is beyond the prakruthi mandalam .
The ninth and concluding step is ParApthi , where the Jeevan that has been transformed to Suddha Satthva Mayam meets the Supreme Brahman , Sriman NaarAyaNan , converses with Him and enjoys Him as the sarvalOka SaraNyan
.We will focus on the eighth and the ninth steps in these postings , which will be the steps that is the desired end result of our ardous and long journey under the tutelage of our SadhAchAryAs to enter through the Vaikunta Vaasal (gates )
and reach the sacred feet of our saraNya Dampathis .Sri Vaikunta nAthAya NamO Nama :
Sriyai NamO nama:
Oppiliappan Koil VaradAchAri Sadagopan
4. SaraNagathi - part 10 - kArpaNyam through inability
SaraNAgathi - kArpanyam - part 10This pAsuram "nin arulAm" is preceded by pasurams that deals with the parOpakAram of emperumAL and the nature of HIS aruL that can never be quantified. The knowledge that saranAgathi is the conceivable mArgam for attaining the thiru aruL of lord is itself provided by the lord due to HIS thiru aruL alone.
First the meaning of this word kArpaNyam can be described in Tamil as "iyalAmai" and in english as inability. The Tamil word iyalthal comes from iaylbu or nature. ie., by its very nature the jivAtma cannot perform anyhthing of its own efforts. i.e., the jivAtma by its very nature depends on the lord to deliver HIS thiru aruL. kArpanayam is the angam that is often discussed in prapatti yogam as the fourth angam in many places. ie., if a sequence is listed for the five angams of prapatti yogam, the karpanyam angam is sometimes discussed after the mahAviswasam and prior to gopthruva
varaNam.While discussing the karpaNyam as the fourth angam, it is often dubbed in certain English translations as "feeling helpless". This is understood as somewhat different considering the context in which it is used. ie., it is presented in the discussion of helplessness (i.e., as fourth angam) sometime that jivAtma feels helpless and awaits for the delivery by the Lord at the end of this birth. Logical explanation of helplessness is such that only when someone seeks some help they can feel either helpless or being helped as a result. In performing saranAgathi or prapatti all the freedom of jivAtman (including the freedom of seeking help) is left at the thiruvadi of the Lord by self surrender or prapatti. Having left such freedom willingly there is no point in feeling helpless at this point. Thus this angam of kArpaNyam is best described as inability or being unable to perform anything.
The clue that this angam is listed at the top of this pAsuram is such that the karpanyam is felt at the begining itself by the jivAtman that has understood its swaroopam. ie., this first line is preceded by the flow in this nool amirtha swathini by the pasuram that describes the limitless aruL of the Lord.
The reason kArpaNyam is also presented at the top of prapatti yogam can be several fold. Two of such main reasons are that
[1] to empahsis the inability of jivAtma that it cannot even think about this saranAgathi or prapatti yogam by solely due to its own intellectual strength. meaning, even this thought that one has to perform prapatti at this birth is provided by the Lord's thiru aruL for chosen jivAtmAs.
[2] This thought is also invoked in some jivAtmAs evolved mind that they are unable to choose another mArgam using their own strength (mental and physical) and endure in any other margam for any longer time untill they can achieve mOksham. Many jivAtmans would straight opt for prapatthi yOgam this birth due to the thiru aruL and knowledge on such gained through association with other bAgwathAs and acharyas. Though such jivAtma has not tried other means or margams in this birth, many a times it is understood that they have exhausted other options in their previous births. It is Lord who gives them this thought and association and knowledge this birth that they may try this mArgam.
Thus the jivAtmA's kArpanyam is discussed at the beginning to express its inability in performing any other mArgam and its dependence on Lord's thiru arul solely to cross the ocean of samsAram. i.e., certain jivAtma neither has the sakthi nor they know of any means to perform other rigorous mArgams such as bakthi mArgam etc. and realizes the fact that it solely depends on Lord's thiru aruL alone.
Coming to the actual words here, it has been discussed at lengths as to what are the several meanings of "aruL and gathi". When Swami Desikan expresses "inability", when he delivers "nin aruLam gathi" as the sole "gathi" or patham for the jivAtma. One of the meaning here, is that the nin aruL here is meant for Lord's thiru aruL to melt down the jivAtma that all along was thinking it was independent. This karpaNyam is a feeling that has to be felt by the jivAtmA. The thought of this feeling was brought into the mind of jivAtma by Lord due to HIS thiru aruL through achAryAL. ie., this jivAtmA has to seriously feel this inability. i.e., "Athma unArcchi" has to be made.
This has to be felt by the aatman. Such feeling is a little effort. Such feeling is made to be felt by jivAtmA, through acharyAs thiru aruL. When one understands the concept of saranAgathi during baraNyAsam, their aatman is made to "move" and melt down in realisation of this fact.
Swami Desikan thiruvadikaLE saraNam
Sampath Rengarajan