Vol 01.017 20 March, 1998
In this Issue:
1. Note from the Publisher
2. Acharya Vamsa Vriksham - Part 17 - Anbil Ramaswamy
3. parama path sopAnam - part 6 - V. Sadagopan
4. saranagathi - part 12 - Saanagathi - Akinchanyam - Sampath Rengarajan
5. pancharatrA - part 2 - N. Krishnamachary
6. An Appeal for contributions for Malola Kavacham project
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 Rengarajan
Sri ANBIL PH NO. AT MADRAS : 011-91-44- 6350 246
2. ACHARYA VAMSA VRIKSHAM
Part - 17- Bhagavad Ramanuja (Contd)(Anbil Ramaswamy)
66. Anaatha Brahma Raayar
67 Veera Raaghava Brahma Raayar
68. THIRUMANJANAM EDUKKUM THOOYA MUNI VEZHAM : He brought water for the master to bathe (p.315 of GLE)
69. Sri Pandaaram Kaaval
70. Tiruvarangathu Maaligaiyaar
71. Aandavar
72. Ariyavar
73. Tiruvanantha Purathu Ammai
74. Tiru Vattatru Ammai
75. Tiruvan Parisaarathu Ammai
76. Mannaarkovil Poretr Ammai
77. Tiru Naraiyoor Ammai
78. Tiruk Kanna Purathu Ammai
79. Tirupathi Sri Kaaryam Seyyum Ammai 80. Aandaal Ammai
81. Naayaka Deviyaar
82. Thuyyap Perun Deviyaar
83. Athuzhaai Ammai
84. Ammangi Ammai
85. Koorathu Aandaal
86. Devakip Piraatiyaar
87. Yathiraajavalliyaar
88. Pankayach Chelviyaar
89. Innila Vanjiyaar
90. Soodikkoduthaal Tiruppaavai Paadinaal 91. NAMBI TIRUVAZHUDHI VALANAADU DAASAR: Both he and Pillaan (Sl.93) were moved to tears when the master was to cast away his mortal coils (p.302 of GLE)
92. PILLAAN TIRUVAZHUDHI VALANAADU ARAIYAR: -do-
93. VANDA Both he and Sunda (Sl.94) served for a 1000 pieces of gold each and made over the same to the mutt (p.316 0f GLE)
94. SUNDA -do-
95. KUNRATHU JEEYAR: He became an expert in Divya Prabhanda having learned at the feet of the master.(Vide p.21 of ATA) TKG gives the following further information: (Vide p.299 of GLE) The Sishyas of the Master included -Sannyaasins 700 Ekaangis 12,000 Kothis (Women) 300Anbil Ramaswamy
3. parama path sopAnam - part 6
V. Sadagopan9.2.4 : The enjoyment of the eye brows of ThiruviNNagarAn
The Jeevan now focuses on the beautiful eye brows of Sri Vaikuntanathan . Swami Desikan is reminded of the anubhavam of ParAnkusa Nayaki , where she explains the effect of the soundharyam of the Lord's eye brows on her :
innuirkku yezhayar mEl vaLayum iNai neela viRk kol ? manniya seer madhanan karuppuc chilaik kol? madhanan tannyuir thAthai KaNNa perumAn purvamavayE yennyuir mElanavAi aduhinranavenRu ninRE
( Meaning ) : These beautiful brows are aimed at my jeevan and are intent on making me suffer . Whose are these curved brows bent like a bow that is about to release the arrows ? Do they belong to my KaNNan , whose brows were aimed at the poor , infatuated Gopis , who desired to have Him as their lover ? What a power they have over me as well ? Are they instead the bow of ManmathA of enduring soundharyam ? No , they really belong to the Lord , who gave life to ManmathA . It is His brows that are torturing me with their unsurpassed beauty.
- ThiruvaiMozhi 7.7.4
9.2.5: Enjoyment of the Lord's sacred eyes
The Jeevan now shifts its gaze downwards and gets locked in the beauty of the eyes that reminds it of the statement of the Lord in Bhagavadh GitA , " IsvarOham Aham BhOgi siddhOham balavAn sukhi " . Those eyes immediately shook up the Jeevan and made it remember that it was the Jagdheesvaran that it was being blessed to look at . Overpowered by the welcoming and generous nature of those eyes ( SvAgathOdhAra nEthram ) , the jeevan fell down at the feet of the Lord with the prayer :
jitham thE PundareekAksha namsthE VisvabhAvana I namasthE asthu HrusheekEsa MahApurusha Poorvaja II
----JithanthE SthOthram 1.1
( Meaning ) ; O Lord of Lotus soft eyes ! This jeevan has now been conquered ( reclaimed ) by You . This is not my property . It is Yours . You have reclaimed Your property . O Lord , who created the entire Universe ! O Lord , who is the foremost among boon-givers ! Please bless me to place your property ( this jeevan ) at your feet as its rightful owner .
Swami is reminded of the paasurams of ThiruppANAzhwAr and NammAzhwAr , when he thinks about the anubhavam of the jeevan , when it is overpowered by the merciful eyes of Sri VaikuntanAthan .
In his eighth paasurm of AmalanAdhi PirAn , AzhwAr describes those beautiful , resplendent , broad , dark eyes of the Lord set in a white background and with red lines criss-crossing the white areas this way :
" kariyavAhi pudai paranthu miLirnthu sevvariyOdi neenda apperiyavAya kaNNgaL "
NammAzhwAr reaches the state of ParAnkusa Naayaki and describes the tortures that she underwent from those bewitching eyes of the Lord :
Yezhayar aavi uNNUm iNaik kUrramkolO ? aRiyEN aazhiyamkaNNapirAn ThirukkaNNkaL kolO? aRiyEn soozhavum tAmarai nANNmalar pOl vanthu thOnRum kandeer ThozhiyarkAL! annaimeer ! yen seyhEn? turAttiyEnE
------------Thiruvaimozhi : 7.7.1
( Meaning ) : Are these pair of eyes the twin Lords of Death ( Yamans ) intent on taking the lives of the girls , who fall in love with the Lord ? Are they the big and beautiful eyes of the most merciful Lord ? I do not seem to know their identity . They surround me like the freshly blossomed lotuses . O Friends ! O Mothers ! Do not you all see these eyes ? What can I do , who has been born to experience the sufferings caused by them ?
Swami Desikan's salutation of the sacred eyes of the Lord are many and most moving . I will quote a few to enjoy our Guru Saarvabhouman's aanandhAnubhavam :
aalakshya satthvam = fully covered with satthva guNam & redeeming mercy
athivEla dhayA uttharangam = boundless ocean with the never ceasing waves of mercy
abhyarthinAm abhimatha prathipAdhana arham = Capable of granting to the seekers all that they desire
snigdham = beautiful because of their friendliness
aayatham = long , extended
prathimasAli thE vilOchanam = Your broad and sacred eyes
dhugdha ambhudhE : anukarOthi = resembles the milky ocean .
The above are the salutations housed in the 24th slOkam of Sri Deva Naayaka PanchAsath .
In the next slOkam , Swami describes further the power of those unique eyes :
visva abhirakshaNa vihAra krutha kshaNai : = They are intent on engaging in the sport of protecting the universe
viDampitha muktha padmai : = resembling the freshly blossomed lotus flowers
aamOdha vAhibihi : = full of Joy
anamAya vAkhya garbhai: = of the nature of inquiring about our well being ( KshEmam )
amrutha varsha nibhai: = like the rain of rejuvenating nectar Such is the power and greatness of the Lord's karuNA katAkshams
9.2.6: The enjoyment of the beautiful nose of the Lord
The jeevan contemplates on the nose of the Lord next , This nose draws in and out the wind ( breathing ) of the vedAs ( Sruthi surabhi nisvAsam , yasya nisvasitham vEdA: ) . The jeevan thinks of it as a divine bamboo ( divya NaasA vamsam ) and thinks of the power of the nose as experienced by nammAzhwAr in Thiruvaimozhi paasuram 7.7.2 :
aatiyum thURRiyum niRu annaimeer! yennai neer nalinthu yenn? mAttyur karpatthin valliyO? kozhundhO? aRiyEn yeetiya veNNai undAn thiru mooku , yenathAviyuLLE mAttiya valviLakkin sudarAi niRkum vAliyathE
( Meaning ) : Are they the kalpaka creeper flourishing in between His eyes ? Or are they the tender shoots of that kalpakA creeper ? I do not seem to know. That nose which took in the fragrance of the assembled veNNai at AyarpAdi shines inside me as an intense steady flame . It is making my inside very hot . I can not bear its intensity . O My Mothers ! What is the use of You moving me from here and there , blaming me and belittling me ? This nose of the Lord is causing me all that suffering .
Swami Desikan ThiruvadigaLE SaraNam
Oppiliappan Koil VaradAchAri Sadagopan
4. Saranagathi - Part 12 - Akinchanyam
Sampath RengarajanNaicchi anusanthAnam is the last stage or pari pooranaththuvam of being a Srivaishnavan. pari pooraNam may mean perfection or one that is complete. Akinchanyam means the feeling of having no capital qualification or puNNya karmAs to his credit or a stock of accumulated good deeds especially over the past for one's self. Such becomes collectively known as or qualifications or yOgyathai. When one feels that he/she does not have these yOgyathai due to their past/present deeds, such feeling is called as akinchanyam or "kai muthal illAmai". ie., He does not have any worthwhile puNNiya karma that may be vested as a first step leading to eventual observance of a nOnbu or yOgam. The one who attains pari pooranaththuvam lacks nothing that befits a true srivaishnava where as the same Srivaishnava feel after naicchi anusanthAnam that they have nothing worthy of any sort, that is capable of enabling them to perform the noNbu or an upAyam. As similar to and after naicchi anusanthAnam, the realisation of Akinchanyam results in the feeling of karpaNyam. naicchi anusanthAnam and consequently the realisation of Akinchanyam are expressed by Sri thoNdaradip podi Azhwar.
"kuLiththu mooNRu analai yOmbum kuRi kOL anthaNamai thannai
oLitthittEn en Kan illai, nin kan paththanum allEn !
kaLippathu en kOndu ? nambee ! kadal vaNNA katharukiNrEn !
aLiththu enakku aruL sey kaNDAy arangamA nagar uLAnE !thirumAlai 25 - thondar adip podi AzhwAr
meaning: There are three types of snAnams an athanan or BrahmanA must do in their day to day life. They are:
nithya snAnam - One has to do it in the morning noon and evening.
naimiththika snaNnam - snaNAM that has to be done during (and after) nimiththams or incidents such as grahanam or eclipse.
prAyacchitha snAnam - Once an offense or apachAram is committed, one may do certain remedial act or prAyascchiththam prescribed in the shAsthram. While doing such, this snAnam is done as a part of thatIt is not possible to skip one snAnam and observe others. All these snAnams are independent of each other and are to be performed at their respective circumstances or "kAlams". It is also suggested that an anthanA do these snAnams prior to sandhya vandhanams and failing to do these three snAnams *may* lead to lack of anushtAnam. ie., AzhwAr implies that by not doing these snAnams regularly, the anushtAnams for sandhyavandhanams were not observed by him either. AzhwAr delivers that he did not do these three snAnams as an anthanA or BrAhmin sometimes. Here the inner meaning is such that, bathing or snAnam is the prerequisite of qualification or yOgyathai or kaim muthal for most nOnbu or yOgam or ritual notwithsatnding brAhimns alone. If one has not done this basic anushtAnam, it is implied that he is automatically disqualified for doing many other yAgams. Thus admitting the non observance of this main anushtAnam amounts to realization of akinchanyam in itself.
"mooNru anal" - are the three agni a brAhmin has to do arAdhanam, considering the jwAlai as the head of the Yaj~na NaaraayaNan as per the shAsthram. Here the word "anal" refers to the jwAlai or the flame and the the root "thanal" is distinctly not referred. thus by referring to jwAlai it is referred to the yagan nArAyana swaroopam. In nyAsa thilakam, Swami Desikan refers to periya perumAL of Srirangam as also to whom all the offerings made in the yAhAgni go, irrespective of the uddhEsa dEvathA or intended deities.
The three agnis are gArhabathyam, Ahavaneeyam, dhakshiNAgni. As an anthanan, I did not properly worship these agnis, either. He also implies that he created such a "thAzhmai" for all anthanars by not following any anushtAnam himself. ie., others would say that "Oh, those others (anthanars) also belong to the same anthanan group that a person like him (AzhWAr who lacks in anushtAnam) also belongs. So the others (the entire group of anthanars) may also be like him only". ie., he did his naicchi anusanthAnam that he served as a bad example for the entire kulam by not following these basic anushtAnam even. ie., it is believed that if one as an anthanan commits either one of the following then his anushtAnam is rendered fruitless.
Thus brAhmanyam or anthanatthuvam is a way of being for which such a rigorous code of conduct are prescribed in shAstram. If one has to keep the fruit of their anustAnam they may not want to commit any of these errors. If one does not have the prescribed anushtAnam, then it is believed that they are automatically disqualified for the karma yoGam prescribed for them in the shAstras. ie., for a person who does not possess the prescribed anushtAnam (in this case the anushtAnams for the anthanan are quoted as relevant to the AzhwAr), karma yOgam will never be meaningful. Thus AzhwAr admits here that he is unfit to perform karma yogam due to lack of anushtAnam or popularly known as "madi".
- manthra lObam (incorrectly pronouncing the mantra), or
- kriya lObam (committing mistakes in one's prescribed actions),
- dravya lObam (if the vastu or objects being used are inferior than being prescribed in shAsrtram),
- devathAvyath yayam (incorrectly pronouncing and hence addressing the intended praying deity with the names of other deities)
En kaN illai - ie., AzwAr is talking to Lord Arangan, "If you may ask me whether I have the credit of performing nyAna yogam, I have to admit that I do not have that either. Here kaN is agak kan or aathma aRivu. The knowledge on one's self or Athma may be basically termed as "nyAna yogam" as such knowledge is aware of the eternal dependance and relationship of the JIvAtma with paramAtmA. AzhwAr delivers that he is not privy to the nyAna yOgam either. If one cannot perform the karma yOgam it is said that one is automatically disqualified to receive the nyAnam and hence cannot observe nyAna yOgam. However, it is explained by vyAkyAna karthAs that even if one has not done any karma yOgam in this birth, one may have performed such in their previous janmAs or births. Such poorva janma palan may bestow the nyAnam on them. Or a pUnya karma perfomed in poorva janmam or a blessing of an achArya in one janmam may even bring this favor of knowledge in another janmam. It is believed that actions performed by AzhwAr are not karmic but purely as per the thiru uLLam of perumal alone. Thus, as such poorva janma karmAs are not the reason for citing the lack of nyAna yOgam in this case. By saying so, AzhwAr implies that perumAL's thiru uLLam is yet to be revealed him in this incarnation.
Nin kanum paththan allEn - ie AzwAr delivers that Iam not doing bakthi yOgam on you either. ie., Nin Kanum means the knowledge on bagwath vishayam. Such knowledge results in extra ordinary "mana neghizhcchi" or emotional mental attachment known as "bhakti". the word "patthan" here means bhakthan. It can also be said that I donot have any attachment to you. Nin Kan means "on you" or in Tamil "unnidam", and patthan means one who is attached ie ., paRRinavan - thiruvadiyai paRRinavan. AzhwArs are eternally attached to the Lord as nitya suris. However, AzhwAr delivers here that at this time such is also not realized by him.
janmAnthra sahasrEshu thabO nyAna samAthibi: narANAm sheeNa pApAnAm krishNE bhakti: prajAyathE
ie., after performing karma nyANa yOgams for several thousands of janmams or births, and cleansing their sins, (bakthi Aramba virOthi) one will attain bhakti on Sri Krishna. AzhwAr delivers that he doesnot have the bhakti for the lord. It is very clear from the above slOkam that karma nyAna yOgams only leads one to bhakti on Sri Krishna after several births and such bhakti yOgam may be a sAthana upAyam for attaining mOksham.
- lagvathrismruthi
ie., there is also a third eye perception and "seeing" Lord Krishna (Kannai kaNda kaNgaL maRRa onRai kanAthE) is possible only for those who are chOsen by Lord to have such darsan. Such persons will have the benefit of being qualified to tap the cosmic knowledge and AzhwAr admits that he does not possess such either.
Thus the overview of this part is such that there are two components of "kai muthal illAmai" or akinchanyam.
Thus the total lack of these two yOgyathais define the status of akinchanyam.
- The lack of observnce of or meeting the pre requisites such as anushtAnam, prior to or while doing a nitya karma.
- The non - performance of any nOnbu or yOgam itself, ie each yOgam becomes a prerequisite or yOgayathai or "kai muthal" for observance of the next yOgam, in some order. ie., observance of karma yOgam in accordance with the shAstram is necessary to get qualified for getting the Athma nyAnam. And such nyAnam is the prerequisite for doing nyAna yOgam. nyAna yOgam is the first step for bhakti yOgam. Realisation of non - observance of these amounts to realization of "kai muthal illAmai" or akinchanyam.
The rest of the vyAkyAnam for this pasuram will be continued in the next post in the context of Akinchanyam.
Sri ThoNdar adip podi AzwhwAr thiruvdikaLE saraNam
Kadagak kudi Sampath Rengarajan
5. * pAncarAtra - part 2
N. KrishNamAchArySubjects covered in the pAncarAtra:
The ideal pAncarAtra samhita is said to consist of four quarters teaching respectively j~nAna (knowledge), yoga (concentration), kriyA (making i.e., construction and consecration of temples and images), and caryA (doing i.e., the religious and social observances, daily rites, festivals, varNASrama dharma- s). These four quarters are not given equal importance in all the samhita-s, and some of them even omit some of the quarters.
A total of over 1.5 million sloka-s are estimated to have existed describing the pAnca-rAtra when all the 225 or so samhitA-s are considered. Just to give an example, the caryA section of the pAdma samhitA consists of almost all aspects of temple worship, such as the initiation ceremony or the dIkshA for the devotees to perform worship in the temples, the rules of daily routine, the various kinds of snapana-s, festivals celebrated through the year, prAyaScitt-as to be performed on different occasions, bhUta-Suddhi, anganyAsa, karanyAsa, etc. necessary before chanting mantra-s, a description of vaishNava mantra-s like the shadAksharI, astAkshari, dvAdaSAksharI, sudarSana mantra, nr*simha mantra, etc., tAntric abhisheka, mandala worship, the showing of various mudrA-s during worship, etc.
The date and origin of pAncarAtra:
SrI vedAnta desika in his tatva-mukta-kalApa points out that the pAncarAtra system originated from the ekAyana Sakha portion of the veda-s. The chAndogya upanishad refers to the ekAyana Sakha as the veda of veda-s, the treasure of the gods, and the sacred utterance among all utterances. ekAyana means "the only means".
".....pancamam vedAnAm vedam pitryam rASim daivam nidhim vAkovAkyam ekAyanam ....iti" (chAndogya XIII.6.1.1).
The mahAbhArata states that this ekAnti dharma was promulgated by Lord nArAyaNa during the first stage of the cosmic evolution, or the First Birth of brahma (mAnasa). The terms "bhAgavata" doctrine and "sAttvata" doctrine, are also used synonymously with the term "pAncarAtra". While elucidating the nature of the ekAnti dharma, the Santi parva of the mahAbhArata (332-16-8,336-1-76, 337-61-7) refers to the sAtvata, bhAgavata, and pAncarAtra systems. This goes to show that all these are closely connected systems which believe in the worship of one God. The mahAbhArata states that the sAttvata arose in the Fourth Birth of brahma (SravaNaja), and finally the pAncarAtra evolved at the end of the Seventh Birth (padmaja - out of the lotus?). Thus, this proclaims that the pAncarAtra represents the latest stage of the evolution of the bhAgavata theism. Special mention is also made of the divine authorship of the pAncarAtra, as against the human authorship of the sAnkhya and yoga systems.
According to mahA-bhArata it was sankarshaNa, vAsudeva's elder brother, who taught the doctrine of the sAttvata- s (sAttvata-vidhi) when the dvApara age was drawing to a close and the kali age was just dawning. From several inscriptions and literature, it can be said that the sAttvata doctrine centered around the worship of five members of the vr*shNi race. Of these, vAsudeva was considered the more important, even though he was the younger brother of samkarshaNa. The term bhaga, representing the concrete manifestation of six divine attributes (shAd-guNya) was the basis behind the term bhagavat being used to describe vAsudeva in the vAmana samhita.
There were several (close to two hundred and twenty five) samhitA-s describing the pAncarAtra doctrine, even though many of these are extinct now. This can be inferred from cross- reference in the samhita-s that are currently available. Some of these are referred in the mahA-bhArata (e.g., the sAttvata samhitA) and the brahma-sutra-s. Thus, some of these are even more ancient than the mahA-bhArata. BhIshma parva (62-37-39) refers to the sAtvata precepts.
In addition to the written literature, there is reason to believe that the Agama-s have been in existence and passed on from generation to generation orally just as the veda-s have been transmitted, and thus may be as old as the veda-s. In a book on pAdma samhita published by the pAncarAtra pariSodhana parishad in the 1980's, it is pointed out that the Ghosundi and BesnAgar inscriptions show that in 2nd century B.C. the bhAgavata religion had overflowed the mathurA region and had even reached non- India people some of whom converted to this faith.
There are two types of literature on pAncarAtra - those inspired or divine origin, and those derived from these and of human origin. The former are in the category of samhita-s or Laws, and the latter are in the category of vidhi and prayoga.
The earliest source of information on the pAncarAtra seems to be the nAradIya or nArAyaNIya section of the Santi parva of mahAbhArata. There is a reference to sAttvata vidhi in bhIshma parva at the end of the 66th adhyAya, which could be a reference to the sAttvata samhita. In other words, the existence of pAncarAtra samhita-s prior to the nAradIya is possible.
SrI yAmunacAryA, the teacher of the teacher of SrI rAmAnuja, who lived in the first half of the 11th century, claimed the authority of the fifth veda for the Agama-s. In the north of India, the oldest work quoting the pAncarAtra is the spandapradIpikA of utpalavaishNava, who lived in the 10th century A.D. Based on these, the age of the samhita-s could be the 8th century A.D. Based on detailed analysis, Otto Schrader concludes that the oldest of the pAncarAtra samhita-s are paushkara, sAttavata, and jaya.
Support for the pAncarAtra doctrine:
SrI yAmunAcArya's work called AgamaprAmANya, SrI rAmAnujAcArya's SrI bhAshya (II.2.42), and SrI vedAnta- desika's pAncarAtra-rakshA are among the well-known works expounding the greatness of the pAncarAtra Agama. Of these, I have access only to the English translation of SrI rAmAnuja's SrI bhAshya, and so the material below is extracted from this source only.
SrI rAmAnuja mainly gives passages from the mahAbhArata to support the authenticity of the pAncarAtra doctrine. In mahAbhArata, SrI vyAsa has elaborately described the pAncarAtra system in the chapter called the moksha-dharma. He starts with the question 'If a householder, or a brahmachArin, or a hermit, or a mendicant wishes to achieve success, what deity should he worship?', then explains at great length the pAncarAtra system, and then says, "From the lengthy story of the mahAbhArata, consisting of one hundred thousand sloka-s, this body of doctrine (the pAncarAtra) has been extracted - like amr*ta from the medicinal herbs and AraNyaka from the veda-s". vyAsa also says in the mahAbhArata that this great upanishad - again referring to the pAncarAtra - is consistent with the four veda-s, and is in harmony with sAnkhya and yoga, the concentrated application of knowledge and works .
"idam mahopanishadam caturveda samanvitam | sAnkhya yoga kr*tAntena pancarAtAnuSabditam || nArAyaNa mukhodgItam nArado'SrAvayat purA |
(MB, SAnti 348.62-3)
Note the words "nArAyaNa mukhodgItam" - The promulgator of the pAncarAtra is none other than nArAyaNa Himself according to vedavyAsa.
The mahAbhArata says of the pAncarAtra - "This is excellent, this is Brahman, this is supremely beneficial. Fully agreeing with the r*g, the yajus, the sAman, and the atahrva veda-s, this doctrine will be truly authoritative".
It is to be noted that the author of the mahAbhArata is the same vyAsa who composed the brahma sutra-s earlier. As was just noted, there is explicit and detailed support for the pAncarAtra system in the mahAbhArata, including statements that the system is consistent with the four veda-s, etc. However, SrI Sankara has interpreted some of the sutra-s in the brahma-sutra as being opposed to the pAnca-rAtra system (details are covered in the next part in this series, and I had also shared some of SrI sankara's views in a previous post). SrI rAmAnuja questions these interpretations based on the very strong statements made by SrI vyAsa in the mahAbhArata advocating the pAncarAtra doctrine as an upanishad that is consistent with all the veda-s. The mahAbhArata also says "Of the whole pAncarAtra, nArAyaNa Himself is the promulgator". Since the matter to be known from the veda is nArAyaNa, and since nArAyaNa Himself is the promulgator of the entire pAncarAtra, including the nature of nArAyaNa and how to worship him, it is only logical that in the pAncarAtra all other doctrines are comprised. For this reason, the mahAbhArata says "The sAnkhya, the yoga,the veda-s, and the AraNyaka, being members of one another, are called the pAncarAtra".
Some of the samhita-s elevate the pAncarAtra to a position above the veda-s. SrI-praSna-samhitA says
vedam ekAyanam nAma vedAnAm Sirasi sthitham |
vAmana samhitA takes the same position, based on the argument that it is only the pAnca-rAtra which has salvation as the only objective, whereas the veda-s promote the other three values also (dharma, artha, and kAma). The other distinguishing feature attributed to the ekAyana is that unlike the veda-s which can only be studied by those who are qualified to perform the rituals prescribed therein, the ekAyana is meant for all those who are eligible to realize final emancipation.
tadartham pAnca-rAtram mokshadam tatkriyAvaham || 2.38.The bhAgavata doctrine is distinguished by its insistence on bhakti which is absolute and exclusive (ekAnta), towards a concrete iconic manifestation of bhagavAn. The relation between a bhakta and the bhagavat is similar to the relation between the nara and nArAyaNa. The realization of the all-importance of bhagavat (or nArAyaNa) is covered by the sAnkhya, and the procedure by which the bhakta communicates with Bhagavat is covered by the yoga.
dAsan kr*shNamAcAryan
6. An Appeal for contributions for Malola Kavacham project
Sri Ahobila Muth Jeers have been the hereditary trustees for the Divya Kshetram of thiru Ahobilam. There are nine temples swayam vyakta temples in Ahobilam. Swayam vyakta means self manifest; i.e. Sriman Narayana Himself came in this vigraha form just as the Srinivasa avataram turned into the archa vigraham in Tirupati. The most important among these temples is PrahalAda Varada Perumal of lower Ahobilam.
It is a fairly well known fact that Srimad Azhagiya Singar communicates directly with Sriman Narayana. The late Srimad Mukkur Azhagiya Singar received His instructions to build the Raja Gopuram at Srirangam from Sriman Narayana in a dream. Similarly Srimad Azhagiya Singar received instructions to put a gold Kavacham (shield) around the body of PrahlAda Varada Perumal.
Swami Desikan explains in the Rahasya Traya Saram as well as in the Chillarai Rahasyangal that Sriman Narayana exists in five forms. These are Para (in Sri Vaikuntham), Vyuha forms in thirupArkadal, Satyaloka and KailAsam (the last two as Sankarshana and Pradyumna do the process of destruction and creation respectively through the bodies of Siva and Brahma), Vibhava as the well known avatArams like Nrsimha, HArda or the ParamAtma and finally the archa vigraha or the temple deity. Not everyone realizes that the temple deity is in every way equal to the Para form of Sriman nArAyaNa in Sri VaikunTham.
This is thus a unique opportunity for us to take part in this kainkaryam just as unique it was for the monkeys, bears and squirrels to serve Sri Rama and for the gopis and gopas of VrindAvana to serve Sri Krishna.
For those of us in the USA, you may have your bank account directly debited for a convenient sum each month ($10 or above). Please download the application form from: http://dileepan.busi.utc.edu/ahboard.html The files appear best when printed on an HP color printer. If you are printing to a different printer please double check the formatting.
If you prefer to pay by check, please make a check out to Sri Ahobila Muth and mail it to 1908 Preswood Drive, Hixson, TN 37343. Please write Malola Kavacham in the memo section.
Donors paying in Indian Rupees may make their check, demand draft or postal order to "H.H. The Jeer of Sri Ahobila Mutt" and mail it to 66 Dr. Rangachari Road, Chennai 600 018. Please enclose a note saying that this contribution is for the Kavacham project for PrahlAda Varada Perumal.
adiyen
Ramesh Sarangapani
Secretary
Sri Ahobila Muth, Inc.