Vol 01.022 01 October, 1998
In this Issue:
1. NOTE FROM THE PUBLISHER
Editorial - SOME IMPORTANT ANNOUNCEMENTS
2. Acharya Vamsa Vriksham - Part 22 - Anbil Ramaswamy
3. PradhAna Sathakam - Part 3 - V. Sadagopan
4. Learn our tradition (sampradhAya) the easy way
A course for Kids/Beginners: Grade 1 "Lesson 1" - "AchAryan" - Anbil Ramaswamy
5. Godha sthuthi part 3 - Sri M.K.Sudarshan
1. NOTE FROM THE PUBLISHER
EDITORIAL- SOME IMPORTANT ANNOUNCEMENTSDear Bhagavatas,
SDDS:
You will remember that the Swami Desika Darsana Satsangam (SDDS) was formed on Swami Desika's Tirunakshatram day in 1996. This led to the first ever "Srivaishnava Conference" in USA within 3 months in Dec. 1996 at Buffalo, USA. The light that was lit then has lit many more lamps with successive meets in different places like Pomona, Denver, Pittsburgh, again Pomona and the one proposed at Dallas in December this year.Pre Saranagathi Issues:
We are glad to inform you that during the period of one year from Oct. 1996 to October 1997, the SDDS had published about 70 issues. Now, Sri Venkatesh K. Elayavalli has kindly commenced archiving these "PRE-SARANAGATHI" issues (the forerunner of "Saranagathi journal" issues) in his Web Page "www://srivaishnava.org." under "SARANAGATHI JOURNAL" itself. He has archived the first 6 issues today (being the Tirunakshatram day of Swami Desikan). He will be incorporating other issues shortly.You may kindly view all these at this site. We will be glad to have your feedback and constructive comments.
Sarnagathi Journal Issues:
As you know, the Journal was named as "SARANAGATHI" In Oct., 1997, with Sriman Sadagopan as the Editor-in-Chief and Sriman Sampath Rengarajan as the Associate Editor. The issues released from Oct. 1997 to date have already been incorporated in the Web Page.Learn our tradition (SampradAya) the easy way - A course for kids
The question that has been bothering us during all these Conferences is as to how to inculcate our Siddhantam to the kids born and / or growing up elsewhere than India. Frankly, the problem can be attributed (at least partly) to the fact that the parents themselves have not had the proper exposure to the Satsampradayam either because they had no opportunity or interest (when they did have the opportunity) or have been totally cut off from their moorings in India. The best way is for the parents to educate / refresh themselves in our traditional Sampradayams, strictly observe them in day to day life setting an example for the kids and impart them to the younger generation.The problem is not peculiar to those outside India. Even in India, this need is felt acutely. Sri Seva Swami, Presidential Awardee and founder of Mani Mandapam temple in Villiwakkam, Madras and Editor of Desika Seva Monthly and Desika Darsana Diary cum Panchangam , etc., has pioneered a scheme called " Sri Desika samradAya pAda thittam" (also called "Jaya mangaLa pAda thittam") and has released two booklets of graded lessons and will be releasing the third one today in India. He has permitted me to utilize the material for educating the kids here. I am in the process of writing similar lessons on the basic concepts in simple English to be easily assimilated by the kids (including parents, in some cases)! The Lesson # 1 on "ACHARYAN" is included in this issue of Saranagathi Journal being released.
SandhyAvandhanam:
We all perform Prathah Sandhya Vanadanam. Maadhya Ahnikam and Saayam Sandhya Vandanam At least, we are supposed to perform daily and without fail these Nitya Karma Anushtanams! But, how many of us who perform, do this consciously knowing the meanings of what they do? We do by rote in a routine, mechanical manner. Any recitation would be more efficacious, if uttered knowing its meaning than by mechanical repetition. How many of us can claim to know the meanings of the various recitations we recite in our daily chores? Some may know the 'What ' and the 'How ' but may not know the ' Why ' and ' What they mean.' This has been another issue referred to us frequently by so many readers. We propose to start a series explaining these less dealt with aspects providing Word by Word meanings to help a better understanding and proper observance.EXPECT QUALITY, EXPECT THE BEST AND THE PRACTICAL FROM THE SDDS & SARANAGATHI
If you are not already a member, enroll by sending TODAY an e. mail to any one of the following:
Ramanbil@aol.com
Sgopan@computer.net
srengara@hotmail.comDasoham
Anbil Ramaswamy,
President, SDDS and Chairman, Editorial Board, Saranagathi
Our web site is: http://www.SriVaishnava.org/sgati/
2. AchArya Vamsa Vriksham - part 22
Period I SWAMI DESIKA & HIS TIMES - 2
Anbil RamaswamyNAAMAKARANAM and LORD VARADARAJA's BLESSINGS
As he was born during the Theerthotsava of Tiruvenkadamudaiyaan, Appullaar, his uncle named him "Venkatanathan". After Abdapoorthi (the first birthday) he took the child to "Per aruLaLan Temple" at Kanchi, near Madras, India. The Lord blessed the child to become the "beacon light" of "Srivaishnava Darsanam" like Ramanuja. Swami Desika himself mentions this in his "Amritha Ranjanai", thus: "Anre Adaikkalam Konda Nam Athigiri Thirumaal". The child had his choulam in the 3rd year and Aksharaabhyaasam in the 5th year.
HIS ENCOUNTER WITH NADADUR AMMAAL
One day, Appullaar took the boy, who was then hardly 5 years of age, with him to the Eastern praakaaram of Lord Varadaraja temple to attend the Sri Bhashya Kalakshepam of Nadadur Ammaal. Ammaal was so impressed with the captivating brilliance of the kid that he stopped the discourse to exchange pleasantries. Later, when he tried to resume the discourse, Ammaal was fumbling as to the context where he left off. Our Thooppul Pillai reminded him of the context. Ammaal was overwhelmed and took the boy on his lap, hugged him and blesssed him saying:-
"Pratishtapita Vedaantah Prati- Kshipta Bahir Mathaa Bhooyaah Traividyaa Maanyas Tvam Bhoori Kalyaana Bhaajanam"
meaning " you will establish Vedanta on a firm footing demolishing the misrepresentations of other faiths". Even today, one can see the painting of the scene of Ammaal blessing the boy on the ceiling in front of the Kachi Vaithaan Mandapam in the temple of Lord Varadaraja in Kanchipuram. He bade Appullaar to initiate the boy in all the Sastras and other esoteric doctrines.
HIS STUDENTSHIP
Duly performing the Upanayanam at Garbaashtamam(i.e.) at the age of 7, Appullaar initiated the boy into Veda Adhyayanam, Saamaanya Sastras, Sri Bhashya and other scriptures. He was surprised to notice that the boy was precociously so smart as to grasp all that he was taught almost instantly ("Eka Sandha Graahi"). By age 20, Desika became an unparalleled Vidwaan so much that the elders wondered whether he was the combined reincarnation of Aalwaan, Naathamuni, Aalavandaar, Udaiyavar, Pillaan, Aachaan and other exponents of our Darsanam who seemed to have entered his soul (Aavesa). Swami himself says in Sankalpa Suryodaya, "Vimsati Abde Visrutha Naanaa Vidha Vidyaah"
HIS MARRIAGE
Appullaar got the lad married at the age 21 to a beautiful maiden called Tirumangai aka Kanakavalli . He initiated Desika into the Garuda Mantra. Desika was carrying out his daily chores with Anushtaanam appropriate to his stage of life as a householder, what with Oupaasana, Panchakaala Prakriya,etc., He lived by "Uncha Vritti" (begging for grains) true to the norms prescribed for a Srivaishnava Grihasta. By age 27, he had already become an Acharya delivering discourses on Granthas and Mantras to his Sishyas. He is reputed to have delivered discourses on Sri Bhashya for over 30 times in his lifetime.
SOME INCIDENTS IN THE LIFE OF SWAMI DESIKA AT TIRUVAHEENDRAPURAM
(1 ) On the demise of Appullar, he proceeded to Tiru vaheendra puram where he climbed the Oushaadri hillock, sat under an Aswatha tree and meditated on the Veda Maya Swaroopa Garuda, the divine bird vehicle of Lord Vishnu reciting the Garuda Mantra taught to him by his Guru. Garuda appeared before him and taught him the Hayagriva Mantra. As he recited it, Lord Hayagriva appeared before him, fed him with the nectar flowing from His mouth and presented an icon of Himself to Desika. Lord Hayagriva, took His seat on the tip of the tongue of Swami as prayed by him. Like Rama to whom All Astras and Sustras became slaves due to the Upadesam of Viswamitra, due to Hayagriva's grace, all Saastras became slaves to do the bidding of Desika. Feeling grateful, Swami composed Hayagriva Stotram, Garuda Panchaasath, Devanaayaka Panchaasath, Achyuta Sathakam etc in Sanskrit and Mummanikkaovai, Navamani Maalai etc., in Tamil. There was no branch of knowledge. literary or scientific in which he was not proficient. Of the many deities he sang about, Devanatha of Tiruvaheendrapuram is the ONLY ONE who has been praised in 3 languages viz Sanskrit, Prakrit, and Tamil. Swami himself catalogues all his works on Devanatha in the serial order thus:-
Antam-Il Seer Ayindai Nagar Amarnda Naathan Adiyinai Mel Adi Uraiyaal Aimbadetti Chintai Kavar Praakritam Nooru Koori Senthamizh Mummanik Kovai Seriyach Serthu Pandhu Kazhal Ammaanai Oosal Yesal Paravu Navamani Maalai Ivaiyum Sonnen Mundhai Marai Mozhiya Vazhi Mozhi Neeyenru Mukundan Arul Thanda Payan Petren Naane ||
But, unfortunately, the Tamil poems mentioned above which are in the nature of love lore are lost for us.
(2) AT TIRUK KOVILUR: On his way back to Kanchi, he visited Gopapura (Tirukkovalur) where he composed the famous Dehaleesa Sthuthi.
(3) AT KANCHIPURAM: Returning to Kanchipuram, he performed the Atma Raksha Bhara Samarpanam and composed Nyasa Dasakam, Varadaraja Panchasath etc. in Sanskrit and Adaikkalap Pathu, Artha Panchakam etc., in Tamil.
( 4 ) During his stay in Kanchipuram, Swami took the opportunity to visit several shrines in and near Kanchi and composed lyrics of incomparable beauty on the Lords in the various shrines. He composed in Sanskrit: Saranagathi Deepika on Lord Deepa PrakAsA.
(Vilakkoli Perumal); Kaamaasikaashataka on Lord Nrisimha whose temple is on the banks of the river Vegavathi; Ashtabuja Ashtaka in praise of the eight armed Lord in Ashtabuja temple; Vegaasethu Stotra on Lord Yatotkaari; Paramaartha Sthuthi on Lord Vijayaraghava at Tirupputkuzhi. He also composed Sri Vaishnava Dinasari, Panniru Naamam, Tiruchchinna Maalai; In Manipravala: Sampradaaya Parisuddhi.
(5) A SON IS BORN: Lord Varadaraja blessed Swami with an illustrious son Varadarya in 1317 AD. He followed the footsteps of his illustrious father and shone like a lamp lit from another lamp
Anbil Ramaswami
3. PradhAna Sathakam - Part 3
V. SadagopanFrom the seventh to the thrity second upadesams , Swami Sri Desikan establishes the PraadhAnyam of the different aspects of the sacred moola manthram . We will cover these twenty six instructions on AshtAksharam here. We will not go into the details about the deeper meanings of the PraNavam , Nama:Sabdham and the NaarAyaNa sabdham that constitute the moola manthram. This step is in respectful rememberance of the guidelines of our elders that such instructions have to come from KaalakshEpams on Srimadh Rahasyaa Thraya Saaram under the sacred feet of one's AchArya.
The first fifteen of the twenty six instructions on the moola manthram are associated with the PraNavam. The next nine instructions relate to the nama: Sabdham. The subsequent two instructions deal respectively with NaarayaNa sabdham and the dominat meaning of the moola mathram itself among the ten meanings given to it.
7/100:Among the three parts that constitute the moola- manthram --praNavam,Nama:and NaarAyaNAya-- the most prominent is the PraNavam that is on the siras of the VedAs.Bhagavaan Himself has revealed to us in His GithOpanishad that He is PraNavam among the VedAs: " girAmasmi yEkamaksharam " ( Gita:10.25)
8/100:The sacred PraNavam is thrayyakshara Brahmam or Para Brahmam made up of the three aksharAs (letters ): A,U and M .Sruthi has revealed this three-fold combination of the constituent aksharAs. NaarAyAtharvOpanishad and ChAndhOgya upanishad teach us this trifold division of PraNavam.
The first Upanishad states :"prathyag aanandham Brahma Purusham PraNava svarUpam,akAra ukAra makAra ithi, thaa anEkadhA samabhavath,tadhEthadhOmithi". Here the Upanishad says : PraNavam is the Para Brahma SvarUpam that creates joy in the heart of the Jeevan . It is constituted by the union of the three aksharams : A,U and M.ChandhOgya manthram states that the three vyAhruthis (bhU: bhuva: and Suva:) arose out of Rg , Yajus and Saama VedAs respectively as the essence of these three VedAs. They united to form the sacred PraNavam according to ChAndhOgyam .
Swami Desikan evaluates the three aksharams that make up the PraNavam and remembers in this context , the statement of GeethAchAryan.
Swami Desikan reminds us that the first letter "A" is pradhAnam among the three letters (aksharams ) . He points out further that the "Sarva-Vaachaka prakruthi " aksharam "A" is PradhAnam among the three aksharams .Sarva Vaachaka prakruthi means that"A"is the basis of all the doctrines described by words constituted by letters . The PramANam cited by Swami Desikan is " aksharANAm akArOsmi " , the direct upadEsam of Sri PaarthasArathy to His disciple , ArjunA (Gita:10.33).
9/100:The first letter of PraNavam is "A ", behind which is hidden the fourth Case "aaya". Because it is not prominently seen , the fourth vibakthi(case) is called "luptha Vibhakthi". The first letter of PraNavam is therefore to be recognized as being made up of "A" and the hidden "aaya" with which it is intimately associated . The PrathamAksharam is really "A+aaya". "A" represents the Lord ,who is the origin of the meaning of all the vasthus described by words. He is also Sarvarakshakan.This meaning of"A" as the protector of all arises from the root ,"av". Inview of the greatness of Our Lord's Sarvarakshakthvam , the word "A" has prAdhAnyam over the hidden fourth vibakthi(aaya) with which it is associated.
10/100: There are many meanings for the root (dhAthu) "av" from which the letter "A" arose. One of them is the meaning that the Lord is Sarvarakshakan . Since this aspect of the Lord's protection (Rakshakathvam)is the most important one for the Jeevan, the choice of the meaning of "protection" (kaatthal) takes precedence (PraadhAnyam ) over all the other meanings assigned for the prathamaakshaksharam (A). Swami Desikan points out that this meaning of rakshakathvam is "upayuktham"(most purposeful and useful for the Jeevan). Therefore it is PraadhAnyam over all the other meanings for "A".
To be Continued
Varadachari Sadagopan
4. Learn Our Tradition (SampradhAyA) - the easy way
A course for Kids/Beginners (Grade 1)LESSON 1 : ACHARYAN (PRECEPTOR)
The word "ACHARYAN" means one who has understood our Sastras (Holy Scriptures) well and conducts himself strictly according to the injunctions contained therein and guides others to follow his own example. That is why Acharyan is considered greater than all the rest. The word GURU" also refers to Acharyan. This means that he is the one who dispels the darkness of ignorance and sheds light on the path of good conduct.
One who approaches a good Acharyan becomes capable of distinguishing good from bad in any given situation and adopts good ones and achieves a bright future spiritually. The Vedas declare that a person initiated by an Acharyan understands truth as it is and therefore Acharyan should be respected like God Himself.
Several people qualify to become Acharyan - the one who teaches the Vedas; the one who initiates the disciple into the religious order)also called Samaasrayanam); the one who undertakes to plead with God for saving our souls and grant Moksham (also called Bharanyaasam). It is the duty of the disciples to respect each one of these preceptors.
The very first Acharyan in our tradition is (Satsampradaya) is Bhagavan Sriman Narayana Himself. "Narayano Guruh": is a famous quote meaning that Narayana is the Prime Acharyan. Another one is "Krishnam Vande Jagat Gurum" meaning "I salute Lord Krishna who is the Universal Preceptor". Swami Desika says " Kamapi Aadhyam Gurum Vande Kamalaa Griha Medhineem" meaning "I salute the Primordial Guru who is the spouse of Sridevi (Goddess of Wealth and Prosperity) and Bhoodevi ( Mother Earth)".
In the beginning, Narayana in His form as Hayagriva ( Horse faced) taught the Vedas to His son the four-faced Brahma. Later in Krishna Avatara (Divine incarnation), He sang the Song Celestial called Bhagavat Gita and came to be known as "Gita Acharyan".
Acharyan is verily God Himself. In this form, we can see Him and talk to Him says Swami Desika. In Srimad Valmiki Ramayanam, Rama (another incarnation of Lord Narayana) says - " If we do not want to ruin ourselves - like a tree bereft of fruits; like a chariot without the charioteer; like a house without light; like a dried up lake; like a damsel who does not don her Tilakam on her forehead and flowers on her hairs. Like a sky overcast with dark clouds; like music devoid of rhythm; like a lute without stringsWe should approach an Acharyan and get illumined with true knowledge.
A model Acharyan is one who imparts such knowledge out of sheer compassion not expecting any pecuniary or other compensations and teaches without any reservations. It will be impossible to repay our debt of gratitude to such an Acharyan.
QUESTIONS
1. What is the meaning of the word "Acharyan"?
2. Is there any difference between the terms "Acharyan" and "Guru"?
3. Who can be called an Acharyan?
4. According to Rama, how would we ruin our souls if we do not resort to the blessings of an Acharyan?
5. Who is a model Acharyan?
6. Who is our first and foremost Acharyan?
7. Who taught the Vedas to Brahma in the first place?
8. How can we repay our debt of gratitude to our Acharyan?
5. "Godha-stuthi" - part 3 of 3 - An Ode to the 'Mystic Bride'
M.K.SudarshanSwami Desikan first rapturously describes the great physical beauty of "gOdA". Sanskrit idioms and figures of speech abound and sparkle in Verses 6,10,13,18,19,20 and 28 and which are all fond tributes to the demeanour of the exquisite young "bride". She is described variously as "the slender-waisted one"; with luscious "cherry-red lips that would put to shame the scarlet streams of the River Sone"; her full breasts heaving like "the lofty tides of the Tunghabhadra"; her demure nature sweeter than the crystal eddies of the Narmada; her "purity more virginal than the gushing Viraja"; the cascade of her "thick fragrant tresses" casting spells on humming bees even; "the sapphirical glow of her complexion"... Through such superb poetic flourishes (which suffer much indeed in any English translation) Swami Desikan paints a sensually rich portrait of a truly winsome "bride".
The beauty of a bride is reflected never more clearly than in the pride that swells up in her father's eyes as he delivers the hand of his darling child into the care of the groom's. It is usually done as part of the wedding-rites called "kanyA-dhAnam" and marks a watershed in the life of the bride's father. It symbolizes the successful completion of what is regarded as a father's rite of passage through the journey of life, the fulfillment of a great responsibility, a "samskAra". All the other achievements of his life, if any, pale into insignificance when compared to the worth of that single deed of his : the irrevocable deliverance of his daughter's destiny unto the trust of a worthy groom. Swami Desikan captures the subdued mood of such grave paternal sentiment in the rare cadences of Verse 10 : "tAthastu tE maDhuBhida-ha stuthilEshavashyAth ......".
Swami Desikan also introduces an element of light-heartedness in two particularly noteworthy stanzas of the "gOdA-stuthi". In the stiff and tense proceedings of a wedding-ceremony the guests and relatives assembled usually look forward to an odd moment or two when "good fun" or playful banter provides gentle, welcome relief from starchy formality. In Verse 13 Swami Desikan thus pulls the "bride's" legs and her poor choice of a groom! He mischievously suggests the beautiful 'gOdA' is perhaps making the biggest mistake of her life by marrying Ranganatha, a match wholly unworthy of her! The poet makes the Lord of SriRangam look uncouth and eccentric: "nAgEshaya-ha suthanu pakshiratha-ha..... purusha-ha purANa-ha...."! (obvious references to the groom, Lord Narayana's "advanced age", his quirky "life-style" which includes going to bed on a great "big snake" and riding around town on some "giant-specie of a bird"!). This naturally provokes relatives of the "groom" to come to His defense and sing His praises at the expense of the "bride".... and so the endless debate and banter amongst the guests of the two camps goes back and forth! The poet captures this farcical but quite familiar scene at most Indian weddings in a verse (#21) that is never known to fail the risibilities of all Sanskrit-lovers:
"vAchAlayanti vasuDhE rasikAstrilOkeem, nyUnADhikathva-samathA-vishayair-vivAdai-hi I"!
The "gOdA-stuthi" is of course much more than mere poetic celebration of "holy matrimony". Some of the most profound and fundamental tenets of the SriVaishnava Faith are woven into its lyrical essence bristling with rich and esoteric symbolism. Chief amongst such tenets are :(a) the belief that "jIvA", being a liege or "sEshi" of the Almighty, possesses all requisite graces and potential for communion with Godhead (b) the idea of a God possessing all auspicious qualities befitting a "Universal Groom" unto whom may be entirely entrusted the wistful "bride" the Individual soul is, (c) the idea of Divine Compassion as the single greatest source of all earthly redemption (Verse 28: ".... sthana-Bhara-namitAngi sAndravAtsalya-sinDhu-hu...") and (d) lastly, the theological belief in a Personal Deity who would be neither complete in Conception nor immaculate in Glory without consummating a relationship with the Individual (Verse 18). Religious scholars through the ages since Swami Desikan have also commented on the undertones of Vedic "mantrA" resonating between the lines of the "gOdA-stuthi", the Upanishadic redolence of its verses, its scriptural double-entendres and its many allusions to the hoary "divya-prabhandhams" of the mystic AlwAr-s.
Amongst the SriVaishnava faithful today the Sanskrit "gOdA-stuthi" is considered to be a hymnal complement of the Tamil "tiruppAvai" --- the choral chant of worship the devout in homes, temples and congregations in Southern India offer to Lord Narayana throughout the holy month of 'mArghazhi' i.e. Dec-Jan. If the "tiruppAvai" is the "bride" then the "godA-stuthi" could be said to be the worthy "bridesmaid"!
If one desires to arrive at a truly intuitive grasp of the intensity of "bridal" feelings of "bhakti" described in Andal's "tiruppAvai", one can do no better than to first take up study of the lyrical excellence of Swami Desikan's great ode to the Mystic Bride.
M.K.Sudarshan