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Vol 01.019
30, May 1998

In this Issue:
1. Note from the Publisher
2. Acharya Vamsa Vriksham - Part 19 - Anbil Ramaswamy
3. Parama patha sOpAnam - part 7 - V. Sadagopan
4. pancharatrA - part 3 - N. Krishnamachary

1. NOTE FROM THE PUBLISHER

Blessings for "SARANAGATHI" Journal from Srimad Poundarikapuram Andavan Paravakkottai Sri Gopala Desika Maha Desikan

To,
U.Ve. Anbil Ramaswamy,
President, Swami Desika Darsana Satsangam.

Ubhaya Kuchalopari

Safe. Srimad Andavan is keeping good health. Bhagavad Aradhanas, Grantha Kalakshepams etc. are going on in the Asramam as usual.

We received your letter containing the details about the inauguration of the proposed journal named "SARANAGATHI".

Srimad Paravakkottai Andavan Swami hereby conveys his "Mangalaasaasanam" as also those of Poorvaachaarya Santhathi through Narayana Smaranam for Vedoktha long life, health, wealth, Lakshmi Kadaaksham, Bhagavad, Bhaagavata Aachaarya Bhakti continued interest in performing Satkarma Anushtaanam and Sarvaabheeshta Siddhi to the President, Office bearers, members and well wishers of "Swami Desika Darsana Satsangam".

He is also offering prayers to Alamelu Mangaa Sametha Tiruvenkata mudaiyan, Sriranga Divya Dhampatis and Sri Lakshmi Hayagrivan to bless unprecedented growth (Naaloru Meniyum Pozhudoru Vannamumaana Valarchi) for the "Saranagathi"(Computer Electronic) Journal.

(By Order)
Marudur Ramaswamy Iyengar
for Srikaryam
Srimad Poundarikapuram Andavan Asramam
43A/13, Asramam Road, Srirangam, 620 006.


2. ACHARYA VAMSA VRIKSHAM - Part 19:

PERIOD H : BETWEEN BHAGAVAD RAMANUJA AND SWAMI DESIKA
(11) Kidambi Aachaan, (12) Kidambi RamanujapPillaan, (13) Kidambi Rangarajar and (14) Kidambi Appullaar
Anbil Ramaswamy

11. KIDAAMBI AACHAAN (PPM)
It is this Kidaambi Aachaan otherwise known as Madappalli Aachaan, since he took over charge of culinary duties for Ramanuja after the incident in which Tirukkoshtiyur Nambi declared him as the one to take personal care of Ramanuja after the poisoning incident. He was nominated as one of the Simhasana Adhipathis of Rahasya Sampradaaya Parampara He studied Vedanta at least 12 times at the feet of Bhagavad Ramanuja. His Tanian runs as follows:

Aatreya Gotra Sambhootham Aasraye Aasritha Vatsalam |
Yateendra Mahaa Desikam Pranathaarthi Haram Gurum ||
(meaning) I take refuge at the feet of the great master by name Pranatha Aarthi Hara who was born in Aatreya Gotram and who is compassionate to those who resort to him.

12. KIDAAMBI RAMANUJAP PILLAAN
(Son of Kidaambi Aachaan).(PPM) He was born in the month Aippasi in the constellation Pooraadam.. Nothing more is available about this Acharya. His Tanian runs as follows:

Aatreya Gotraambadhi Poorna Chandram Aachaara Yukthaam Aatma Gunopapannaam |
Nathaarthi Hridh Desika Ratna Soonum Raamanujaarya Gurum Aasrayaamah ||
(meaning) Let us seek refuge at the feet of Ramanuja Guru, son of Pranatharthihara Desika, who was born in Aatreya Gotram and who shone like the full moon, was strict in Aacharam and who is adorned with auspicious personal qualities.

13. KIDAAMBI RANGARAJAR
Was also known as Kidambi Padmanabhachar. He was the son of Ramanujap Pillaan and Grandson of Kidaambi Aachaan. He was born in the month Panguni and in the constellation of Rohini. This is exactly the same month and Nakshatram under which our Prakritam Paravaakottai Gopaala Desika Mahaa Desikan Swami of Poundarikapuram Ashramam was born. His Tanian runs as follows:

Raamaanujaarya Thanayam Ramaniya Vesham Aatreyam Aatma Guna Poornam Anarga Seelam |
Sri Rangaraajamiva Tad Yathaa Avatheernam Sri Rangaraaja Guru varyam Aham Prapadhye ||
(meaning) I seek refuge at the feet of Rangaraja Guru who is verily Lord Rangaraaja reincarnated as the son of Raamaanuja Guru, and who belongs to Aatreya Gotram, with a pleasing personality and like his father, was full of Aatmaguna, but totally blemishless.

14. KIDAAMBI APPULLAAR
(Chitrai- Tiruvadirai) He was the maternal uncle of Swami Desika. He learned in all the Sastras and Siddhantam from his father Sri Rangarajar so well that elders wondered if he was the reincarnation of Periya Thiruvadi - the Vedaatma - and asked"Ivar Ap Pullaaro? ".

"Pull"means bird especially Garuda. Hence, his name Appullaar which became very widely known in the entire Srivaishnava community. His sister was Totaramba who was married to one Anantasuri, Son of Pundarika Yajvaa. She was the mother of the great Swami Desika.

Anbil Ramaswamy


3. Parama patha sOpAnam - part 7

V. Sadagopan

9.3: The Muktha Jeevan enjoys the kalyANa guNAs of the Lord
The Jeevan now stands in awe contemplating the Parathva- Soulabhya guNams of the Lord of Sri Vaikuntam and His divya- Athma svarUpam. The jeevan reminds itself of the two paasurams of NammAzhwAr (TVM:1.1.1 and 8.1.8). The jeevan thinks of that Lord, whose kalyANa guNAs are unsurpassaable, who is the Lord of the Nithya sUris, who out of His own immeasurable mercy grants the jeevan knowledge and devotion about Him and who has the natural jyOthi of the sacered feet that dispell the samsaric sorrows.

The jeevan longs for nithya sevai at those holy feet of Sri VaikuntanAthan. The Jeevan then thinks about the words of NammaazhwAr :"VaNangumARu aRiyEn manamum vAchagamum, seykaiyum yaanum nee thAnE" (Oh Lord of Sri Vaikuntam! Myself, my mind, my speech and this body of mine which is the cause of my deeds are all under Your control. Therefore, Please bless me with the insight to worship You).

9.4: Prayer for the placement of the Lord's Feet on its head
The Jeevan now approaches close to the foot rest of the Lord, where SatakOpan stands and looks at the Lord's eyes, which convey the leanings of the Lord clearly . These are the same eyes described by Swami Desikan In Bhagavadh DhyAna sOpAnam: "SaabhiprAya smitha vikasitham". Those smiling eyes have artha pushti and abhiprAyam. It asks the Lord like NammAzhwAr, who stands nearby: "vAnurinbam manni veeRiRinthAi, arulu ninn taalkaLai yenakkE"(Thiruvaimozhi 8.1.9). Oh Lord, who is seated in Your Parama Padham in a state of everlasting and supreme bliss! Please bless me with the placement of Your feet on my head!

9.5: Lord's granting of that boon & Consequent Kaimkarya SaamrAjyam
Sri Vaikuntanaathan, the parama DayALu readily responded to the Jeevan's earnest request and placed His fragrant lotus feet, which enhances the fragrance of even the soft and beautiful hands of Sri Devi (Vaasam sey pUnkuzhaLAL) and BhUmi Devi (Gandhavathi). This Sarvagandhan placed His golden lotus feet on the bent head of the Jeevan and gave the jeevan Nithya, Niravadhya Kaimkarya SaamrAjyam.The ecstatic jeevan offered its salutations and joined the ghOshti of parama padha vaasis blessed before to join the Lord's court at Sri Vaikuntam.

9.6: Climbing of the Divya Paryangam & Reaching the Lord
The Jeevan climbs the divya aasanam on which the Lord was seated and recited the ThiruvAimozhi (3.2.4), "Soozhcchi J~nAna sudar oLi aahi". This paasuram recognizes the Lord as the pervasive AntharyAmi Brahman, sarva vyAptha VishNu and as the one radiant and self-effulgent jyOthi, which has the ability to remove all samsaric distractions and blesses the muktha jeevans to enjoy His sacred feet.

The jeevan's deep desire is now fulfilled. It pinches itself as it were to digest the great blessing that has come its way due to the benevolence of Sri VaikuntanAthan,the avyAja karuNa mUrthy. The jeevan thinks about the series of upakArams (upakAra Paramparais) that the Lord has blessed it to realize in the spirit of Thirumangai"s ThirunedumthAndakam paasuram," MinnuruvAi munnuruvil Vedam NaankAi". The Lord of this Paasuram is the One, who blesed us with the Four Vedams. He stays inside them as the UpadEsa J~Nanam. He is the One, who is shining as the flashing, evanescent lightning in achEthanams, which undergo changes. He is the One, who guides one gradually through the successive steps of SravaNam, Mananam, DhyAnam and ultimately SamAdhi. He is the One, who stands as the 25th Tattuvam and the controller of the Jeevan . He is the One with the RamaNeeya ParamAthma SvarUpam. He is the lustre behind all that shines in His worlds. With the power of His supermacy, He is like unapproachable Agni. He is of the PanchOpanishad form of the five aprAkrutha BhUthams.

The elated Jeevan says: "SUCH A SWAMI HAS NOW PLACED HIS TENDER HOLY FEET ON MY HEAD AND BLESSED ME WITH NITHYA KAIMKARYAM (TannurvAi Yennurvil ninRa Yenthai TALIR PURAIYUM THIRUVADI YENN TALAI MEL)".

The blessed jeevan decalres in the spirit of another paasuram of NammAzhwAr (Thiruvaimozhi 4.9.9) that it has now experienced the bliss of the paadha dheekshai of the Lord's sacred feet and is carrying them and wandering everywhere with those sacred feet on its head (Unn ThiruvadiyE sumanthuzhala kootariya ThiruvadigaL kootinai naan kandEn).

The blessed jeevan thinks of the Paasuram of PeriyAzhwAr (Periya Thirumozhi 5.4.7): "Oh Lord who placed Your sacred feet on my head and made me Your Sesha bhUthan ! What an incomparable blessing!I have the symbol of incomparable Isvaryam, Your tender, red lotus feet on my head and have become a qualified member of the group of the other BhaagyasAlis, the Nithya Sooris and the other muktha jeevans, offering nithya kaimkaryam to You! (Thiruppolintha sEvati yenn senniyin mEl poRitthAi)".

In this mood of celebration of the unique blessings that came its way, the muktha Jeevan climbs the seat of the Lord and arrives right next to Him. All along, it says to itself: "Who am I, the lowly self compared to the mighty Lord holding Sudarsanam in His hand? What a wonder! Even for MahA Paapis, the parama Kaaruneekan's grace is granted once they perform anjali to Him and express their longing for Him. I am indeed blessed to become the object of His parama Krupai (Thiruvaimozhi 5.1.7). He kindled my svarUpa aavirbhAvam with His act of grace ".

9.7: The Lord's query and the response of the Jeevan
The Lord with His cool (Aarthi nivarthakam)and beautiful lotus like eyes looks with affection at the jeevan that has climbed His Paryankam (bed/Seat) and queries the Jeevan as to "Who it is ?" He asks "Who are You?".

The Joyous jeevan responded with the answer: "Oh, My Supreme Master! For time immemorial, I have been sunk deep in the turbulent and fearsome Ocean of SamsAram. Now, I am blessed to be immersed in the ocean of nectar, which is Your Divya SvarUpam . I have been blessed to see You and to come in contact with Your redeeming lotus feet.

You are Ubhaya VibhUthi Visishtan . I am enjoying you as the tasting of nectar and thus I have become BhOkthA . You are enjoying me, Your property. In this context, I have become bhOgyam to You.

I have become the Daasa bhUthan as indicated by the MakAram of Your PraNavam. I have attained Soori Tulya SvAta*ntryam (the freedom equal to that of the Nithya sUris). All the obstacles that stood in the way of SvarUpa prAptha Kaimkaryam have melted away. Attaining my natural status as sEsha bhUthan of You, the Sarva Seshi, I am blessed to engage in Your eternal service.

Thou art the Lord of NithyAs and MukthAs (VaanuLAr PerumAn: Thiruvaimozhi-2.3.1). I have united with You as the union of the rasams of Honey, Ghee, Milk, Sugar and Nectar (TEnum paalum neyyum kannalum amuhtamum pOl kalanthu: Thiruvaimozhi - 2.3.1) and have become both BhOkthA and BhOgyam. There is none, who is equal to me now!

I am the one, who is standing in front of You after climbing Your paryankam requesting the boon of no return to samsAra Mandalam again and stay forever at Your side performing uninterrupted kaimkaryam to You. This is my prayerful VINNAPPAM.

9.8 :The Jeevan receives the Divya Dampathi's anugraham
THe Lord of MahA Lakshmi (Sriya: pathi) is overjoyed to hear the explanation of the Jeevan about its nature and identity . He feels elated like the endearing mother, who hears Her child's first words. The Lord of Sri Vaikuntam turned His radiant face towards His divine Consort, since He is guided by Her unspoken signals arising from the movement of Her brows (YasyA VeekshyA mukahm tadhingitha parAdhEnO VidatthE akhilam kreetEyam kalu: Sristhavam -Verse 1).

Our Akhila Jagan MaathA concurred with Her Lord's wish to grant BhramAnandham to the Jeevan and with united hearts (yeka Hrudhayam), they said"asthu thE"as they said to Sri RaamAnujA at Srirangam, when the great AchAryA peformed SaraNAgathi on a Panguni Uttaram day infront of Them seated on Their YekAsanam.

9.9 : Jeevan enjoying ParipUrNa BhrammAnandham
The Bhramma SaakshAthkAram makes the muktha Jeevan united with Para Bhakthi, Para J~nAanm and Parama Bhakthi, the three stages of spiritual ascent experienced by the Mudal AzhwArs at ThirukkOiyulUr. The Muktha Jeevan in this sate found no upper limit to its Anandham resulting from Bhagavadh Anubhavam.

Just lie NammAzhwAr (Thiruvaimozhi 3.3.1: ozhivil kAlamellAm udanAi manni vazhuvilA adimayai--), the Muktha Jeevan performs Sarva desa-Sarva Kaala - SarvAvastha-Sarva vitha Kaimkaryams to the Lord and His divine consort staying at their side without any distraction.The Jeevan is immersed in anavadika aananda mahArNavam (Limitless ocean of nectarine bliss). It becomes rid of prakruthi guNAs and takes on Bhagavdh guNAs. It enjoys equality of enjoyment with its Lord (Brahma sUthram :4.4.21 - bhOgamAthra saamya lingaasccha) and is assured by the anavrutthi sabdham (Brahma sUthram: 4.4.22 - There is no return to the prakruthi mandalam for the muktha jeevans). The muktha jeevan experiences the Lord in this worry and fear-free state and remembers the word of GeethAchAryan (Gita:8.15-16):

"Having attained Me, these great souls are never again subject to rebirth in the abode of sorrow and transcience, for they have found the highest perfection . All the worlds, and even the realm of BrahmA, are subject to return, Oh ArjunA, but reaching me, there is no rebirth".

Thus ends the parama Padha sOpAnam with its nine steps of :

(1) VivEka parvam (MaNNUlahil mayal theernthu)
(2) NirvEda Parvam (Manam tathumpi)
(3) Virakthi parvam (Mannaatha payan ihanthu)
(4) MaalE anRi kaNN ilathu anji (Bheethi parvam)
(5) PrasAdhana Parvam (avan kazhalE poondu :Bhakthi or Prapatthi)
(6) Kadum siRai pOy (UthkaramaNa parvam)
(7) Karai yERum gadhiyE seRu (archirAdhi maargam)
(8) ViNNulahil Viyappu yellAm viLangak kandu (Divya Desa prApthi parvam)
(9) ViNNavar tamm kuzhAmkaLudan Vedam paadi, paNN ulahil padiyAtha

isayAl paadum pallAndE pall aandum paaduvOm (PrApthi parvam).

After last sOpAnam (step of the ladder), the muktha jeevan joins the nithya sUris and other muktha jeevans and recites the Veda manthrams and sings the divine songs of AzhwArs in a manner not experienced by the ordinary sangeetham and hails the Lord with its pallAndu.

Thus concludes the powerful vision and description of Swami Sri Desikan about the journey of the Jeevan up the ladder towards its ultimate goal, Parama Padham.

Pala sruthi
sri VenkatanAthA: trayyantha guru : svbhAva chithramidham |
vyathunutha NAVAPARVA YUTHAM SUSTHAM PARAMA PADHA HARMYA SOPAANAM ||

(Meaning) : Sri VenkatanAthan, who was awarded by the Lord, the title of VedAnthAchAryan, composed this grantham inspired by the image written in his heart by the Lord, which defines the nine steps to be climbed by the jeevan to reach the auspicious, upper world of Parama Padham, where Sri Vaikunta Naathan presides with His divine consort surrounded by the Nithya- Sooris and Muktha Jeevans performing eternal kaimkaryam to Them.

KavithArkika SimhAya KalyANa guNasaalinE |
SrimathE VenkatEsAya VedAntha GuravE nama: ||
Subhamasthu.
Daasan,
Oppiliappan Koil VaradAchAri Sadagopan

4. pA~ncarAtra - An Overview - Part 3

N. Krishnamachari

SrI Sankara's views on the pAncarAtra system:

In his explanation for the nAma catur-vyUha in his vyAkhyAnam of SrI vishNu sahasra nAmam, SrI Sankara has given a reference to mahA-bhArata supporting the vyuha concept. The vyUha concept is an integral part of the pA~ncarAtra doctrine. It is known that SrI Sankara had opposed the pA~ncarAtra Agama, and this was part of the reason that contributed to the questioning of the pA~ncaratra system in his time and the immediately following period.

Based on the bhAshya for brahma sutra by SrI Sankara, it is evident that SrI Sankara does not accept the pAncarAtra doctrine. However, there are certain aspects of the pAncarAtra doctrine with which he agrees. vyuha, or the division of the supreme Brahman into many forms, is one aspect that he accepts. In his preface to a book on pAdma samhitA, sudarSanam SrI Kr*shNasvAmi aiyangAr has included a section of the original samskr*t commentary by SrI Sankara for the brahma sutra II.2.42 - which clarifies this.

"tatra yat-tAvaducyate yo'sau nArAyaNah paro'vyaktAt prasiddhah paramAtmA sa AtmanAtmAnam anekadhA vyuha avasthita iti, tat na nirAkriyate. (Note the words 'na nirAkriyate). 'sa ekadhA bhavati, tridhA bhavati' (chAndogya 7.26.2) ityAdi Srutibhyah paramAtmanah anekadhA bhAvasya adhigatatvAt. yadapi tasya bhagavatah abhigamanAdi lakshNam ArAdhanam ajasram ananya cittatayA abhipreyate tadapi na pratishidhyate (again, note the words na pratishidhyate). Sruti-smr*tyoh esvara-praNidhAnasya prasiddhatvAt.

The translation of the above words of SrI Sankara is "We do not refute the view stated therein that nArAyaNa, who is superior to Nature and who is well-known to be the supreme Self and the Self of all, has divided Himself by Himself into many forms; for from vedic texts such as - He assumes one form, He assumes three forms etc., it is known that the Supreme Self does become multifarious. As for the predilection for His propitiation, consisting in visiting His temple etc., and so on, with exclusive devotion and for long, that also is not denied. For the contemplation of God is well in evidence in the veda-s and smr*ti-s." - translation is taken from svAmi gambhIrAnanda, advaita ASrama publication.

The major objection SrI Sankara has for the pAncarAtra system is on how the beings called sankarshaNa, pradyumna, and aniruddha resulted from the supreme Self, vAsudeva. It is very interesting to read the vyAkhyYna-s of SrI Sankara and SrI rAmAnuja for the sutra-s "utpatti asambhavAt, na ca kartuh karaNam, vij~nAnAdi bhAve vA tat apratishedhah, and vipratishedAcca, wherein the objections are raised and answered. Briefly, SrI Sankara's objections are - a) The soul called sankarshaNa could not have originated from the Self vAsudeva, since a soul cannot be born or created according to veda-s; b) If vAsudeva, sankarshaNa, pradyumna, and aniruddha are all of equal knowledge, powers, etc., as the bhAgavata doctrine maintains, there is no need for four forms, since one form could have carried out all the functions of the God; c) If they are of all of equal knowledge and powers etc., then one could not have originated from another, since the cause and effect should have some difference in order to differentiate them, and yet the bhAgavata-s insist that there are not different.

SrI rAmAnuja points out that the origin of sankarshaNa from vAsudeva etc. in this context should be viewed as the voluntary assumption of bodily forms by the supreme Brahman vAsudeva out of compassion for its devotees, so that the devotees can have easy access to the supreme Brahman. This is because vAsudeva the supreme Brahman has for its body the pure aggregate of the six supreme qualities, and thus is difficult for all to attain easily. The devotee attains to the vyuha forms by worshipping the vibhava forms such as worship of rAma, kr*shna, etc., and from the vyuha forms he attains to the Subtle form of vAsudeva. If birth or origination of sankarshaNa from vAsudeva etc. is viewed thus, there is no contradiction between the pAncarAtra doctrine and the veda-s. In fact, the pAncarAtra doctrine is considered to include in it all the other veda-s, the sAnkhya-yoga, and AraNyaka-s.

Thus, in summary, while it is true that SrI Sankara did not accept the pAncarAtra doctrine in its enitrety because he had issues with certain aspects of it, by his own words, there are certain aspects of the pAncarAtra doctrine that he also agreed with, e.g., vAsudeva as the supreme Brahman, its ability to divide itself and manifest itself in many forms, dedicated worship to vAsudeva in temples, etc.

Some background on vedAntins vs. pAncarAtra:

Historically, there was a lot of resistance to the Agama-s from the vedAntins. There were even texts which said that the pAncarAtrins should not be invited to partake in SrAddha meals, people should not talk to them, etc., alongside the texts that supported the Agama adherents. There was also counter-attack from the pAncarAtra camp, including statements calling the veda-s as perverted texts incapable of fulfilling the human values (purushArthAproyojaka).

It is in this atmosphere that SrI yAmuna-muni undertook his valiant defense of the pAncarAtra through his work Agama-prAmANya, to bring about reconciliation between the two camps. He pointed out that the pAncarAtra and the veda-s both originated from SrIman nArAyaNa, and were complementary to each other. Inevitably it was a very sensitive undertaking, since it touched on the sensitivities of both the opposing camps. Then there came the time when the pAncarAtrins claimed superiority over the veda-s saying that the pAncarAtra was more ancient, and the veda-s came later. Perhaps in this atmosphere, SrI vedAnta-deSika endeavored to bring a balance between the veda-s and the Agama-s, quoting passages from the pAncarAtra text Lakshmi-tantra) that the wise man should never transgress even in his thoughts the conduct prescribed in the veda-s. It cannot but be noticed that our great pUrvAcArya-s have done exceptional service in bringing about the reconciliation between the vedanta adherents and the Agama group, trying to make sure that people don't succumb to self-destruction through disunity.

Even among the pAnca-rAtrins, it appears that there was not clear homogeneity. Four main divisions are recognized in many samhitA-s. Even though all agree that vAsudeva is the Supreme Spirit and that salvation is to be got by worshipping him, they differ in the methods of worship, the benefits that accrue from the worship, the methods of rituals etc. Mix-up of movement from one group to another was frowned upon (pAdma samhitA).

These four divisions are called siddhAnta-s. As mentioned in the pAdma samhitA, these are 1) mantra siddhAnta, Agama siddhAnta, tantra siddhAnta, and tantrantara siddhAnta. SrI vedAnda-deSika in his pAncarAtra rakshA quotes from the hayagrIva samhitA that Agama siddhAnta is meant to accomplish salvation alone, tantra siddhAnta is for accomplishing all four values of life (wealth, virtue, pleasures, and salvation), and tantrAntara siddhAnta will fulfil all that one desires.

The four siddhAnta-s differ in the number of forms they worship, the way they consecrate the iconic forms in the temples, the number of forms of deities that are worshipped (e.g., one form - the deity is not specified; four forms - vAsudeva, sankarshNa, pradyumna, and aniruddha; nine forms - in addition to the above four, nArAyaNa, hayagrIva, vishNu, nr*simha, and varAha) etc. The differences are described in great detail in the referenced texts.

To be continued...

dAsan kr*shNamAcAryan