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Vol 01.023
8 October, 1998

In this Issue:
1. Note from the Publisher
2. Acharya Vamsa Vriksham - Part 23 - Anbil Ramaswamy
3. PradhAna Sathakam - Part 4 - V. Sadagopan
4. Learn our tradition (sampradhAya) the easy way
    A course for Kids/Beginners: Grade 1 "Lesson 2" - "PerumAL" - Anbil Ramaswamy

1. NOTE FROM THE PUBLISHER

EDITORIAL- SOME IMPORTANT ANNOUNCEMENTS

Dear 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.com

Dasoham
Anbil Ramaswamy,
President, SDDS and Chairman, Editorial Board, Saranagathi
Our web site is: http://www.SriVaishnava.org/sgati/


2. ACHARYA VAMSA VRIKSHAM- Part 23 - Period : I
Anbil Ramaswamy

SWAMI DESIKA & HIS TIMES

SWAMI AT TIRUPATI

(6) Later, Swami Desika undertook a pilgrimage to the North. The first halt was Tirumalai where he composed the famous Dayaa Sathakam and the Lord conferred on him the honorific of "Vedaantha Aachaarya" . Swami himself refers elsewhere that it was Lord Ranganatha who conferred the title on him. It must be understood that the Swami did not treat any deity with any partiality but considered as one and the same.. He exclaimed "Vedaanta Desika Padhe Vinivesya Baalam" meaning "Oh ! How the Lord had elevated me a mere boy into a competent Acharya "

PILGRIMAGE TO THE NORTH

(7) Swami went on a pilgrimage to several Kshetras like Tiruk Kadigai, Tiru Ayodhya, Kaasi, Mathura, Avanti, Badarikasramam, Puri, Brindavan, Dwaraka, Triveni, Gaya , Salagramam, Purushothamam, Srikoormam etc., (as can be seen from his description of these places in Act VI of Sankalpa Suryodayam) Before returning to Kanchi, he also visited Tiruvallikkeni and Tiruvallur.

BACK AT KANCHI

(8) The Archa murthi of Hayagriva which was originally worshipped by Goddess Saraswati and handed over by her to Bhagavad Ramanuja was being subsequently worshipped by Pillaan and Pundarikaaksha. This Pundarikaaksha was the son-in-law of Appullaar, and was working as the Rajaguru of the Rayar Samasthaanam in the north. As ordered by the Lord, Pundarikaaksha handed over the murthi to Swami Desika with royal honors.

(9) This is reported to have happened while the Swami was in Kanchi. A magician confronted him. As the magician drank the water of a pond, Desika's belly bulged filled with water and caused unbearable pain. Desika just scratched with his fingernail a pillar nearby and all the water flowed out there from and Desika's belly regained the normal position. The magician begged to be excused and disappeared but not before the Swami thanking him for helping in cleaning the streets of Kanchi without any effort on his part!

(10) Once, his boyhood friend, Vidyaranya, a Court official of 'Vijayanagara kingdom' wanted to help Desika financially and invited him to the court for the purpose. But, Desika declined and sent him a letter containing his famous ' Vairagya Panchakam' depicting his renunciation of and detachment from worldly wealth.

(11) Swami was requested to preside over and moderate in a debate between the Advaita Vidwan, Vidyaranyar and Dvaita Vidwan, Akshobhya, After hearing the arguments of both he gave a ruling impartially that Akshobhyas views were in accordance with Pramanas even though Vidyaranya was his boyhood friend and settled the dispute.

(12) In Kanchipuram, a snake charmer brought a few snakes and asked Desika if he could control them. Desika drew a line on the floor with a piece of chalk. The serpents could not cross the line. But, when a poisonous snake crossed and threateningly advanced towards him, he uttered the Garuda Mantra. Immediately, a Garuda bird appeared and picked up all the serpents and flew away. Deprived of his only means of livelihood, the snake charmer begged to be excused. Desika recited his "Garuda Dandakam' and the bird brought back the snakes.

(13) Instigated by some jealous people , with the intention of embarrassing Swami sent a bachelor to Swami for financial help for his wedding, knowing full well that Swami had no wherewithal. Swami Desika took him to the Sanctum Sanctorum of the divine mother and sang the famous 'Sri Sthuthi'. Immediately, the sky opened up, as it were, and rained gold coins. Swami asked the bachelor to take them away. And, the mischief makers were aghast at this wonder.[ While the facts are attested by all, Vangipuram Rama Desikachar Swami places the incident at the Sannidhi of Sri Ranga Nachiyar ( Vide p.29-30 in "Sri Desika Charitra Sangraham" in Part I of Sri Desika Stotra Maalai, while ASR places it the Sannidhi of Perundevi Thayar at Kanchipuram.

(14) As ordered by Udaiyavar, Swami composed 15 Vedanta Granthas like Bhagavad Dhyaana Sopaanam, Dasaavataara Stotram, Tattva Muktaa Kalaapam, Sarvaartha Siddhi, Nyaaya Parisuddhi, Nyaaya Siddhaanjanam, Seswara Mimaamsa, Tattva Teeka etc

(15) Periya Vaachaan Pillai requested Swami to compose a shorter version explaining the essence of Prapatti Saastras. Accordingly, Swami composed Nyaasa Vimsati, Nyaasa Tilakam and Nyaasa Dasakam.

AT SRIPERUMPUDUR

(16) Once a band of Maayaa Vaadhis landed in Srirangam for a debate condemning Ramanuja Darsanam. Periya Vaachaan Pillai, Pillai Lokaachaarya and others resorted to the Grand old Master Sudarsana Bhattar for advice. Sudarsana Bhattar said that it was only Swami Desika who could save the situation and caused a letter to be sent to Kanchi inviting Thooppul Pillai to face the opponents. Swami immediately set forth to Srirangam but on the way he halted at Sriprumpudur and prayed to Yathirajar and composed the famous Yathiraja Saptadhi.

AT SRIRANGAM

(17) On reaching Srirangam, Swami fell at the feet of Sudarsana Bhattar and sought his blessings. Bhattar blessed him saying that it was Perumals command that he should re-establish our Siddhanta like our Ramanuja did earlier. The debate went on for 7 days in which Swami demolished every single argument of the opponents. The Maayaa Vaadhis accepted defeat, became Srivaishnavas and his Sishyas. The essence of the debate is what we now have as "Satha Dushani" It was at this time that Periya Perumaal conferred the title "Vedanta Desikan" and Periya Piraatti the title "Sarva Tantra Svatantra" . Sudarsana Bhattar and Periya Vaachaan Pillai commended on this and declared that he was the one who deserved the honorific most eminently.


3. PradhAna Sathakam - Part 4
V. Sadagopan

11/100 : The first part of the sacred AshtAkshara manthram is the PraNavam made up of the three letters ( A, U, M). The first letter "A" refers to the Lord , who protects us. There are many auspicious attributes ( VisEshaNams) that are unique to Him in the context of His role as a protector. Some of them are His Consort , His DayA guNam and His auspcious body ( Subha Tanu).The second Rahasya manthram sacred to Sri VishNavAs ( Dhvayam ) is the elaboration of the first Rahasyam , Thiru Manhtiram (AshtAksharam). This Dhvayam starts appropriately with the invocation of the "Sri" sabdham . This is due to the fact that the chEthanAs can not be protected without the participation of Sri Devi , the Lord's consort .Therefore , among all the auspicous attributes contributing to the success of the Lord as the protector , the primary (PradhAnam ) role is that of the Lord's consort , Sri Devi .

12/100: There are many Veda mantrams and passages that help us to understand clearly as to who is the primordial divinity . Among all these Veda pramANams , NaarAyaNAnuvAkam is the primary pramANam . This sacred anuvAkam establishes for us that the AkAra Vaachyan ( One who is denoted by the first letter of PraNavam ), who is never separated from His divine consort , Sri Devi , and who is approached only through the observance of the two Brahma VidyAs ( Prapatthi and Bhakthi) is the ONE to meditate upon and to worship .Therefore among all the Veda pramANams in the form of anuvAKams , NaarAyaNAnuvAkam is pradhAnam for us.

13/100: That which is ruled is called the VibhUthi . There are two kingdoms that are ruled by the divya dampathis . One is recognized as the LeelA VibhUthi ( this samsAra mandalam ); the other is the nithya VibhUthi ( Sri Vaikuntam or parama padham ). The undisputed rulers of these two kingdoms are the Lord and His divine consort.Therefore , the most central entities are (1)the two vibhUthis and (2)the rulers of these two vibhUthis, the divya dampathis .

14/100: Among the two co-equals , the Lord and His divine consort , the Lord is praadhAnam as a result of the the ancient traditions of the dharma pathni revering the husband as the one to be obeyed.For instance , in Yaj~nams , there are many observances that treat the husband and his wife as equal and yet there are some unique rites for the husband alone as the yajamaanan . This doctrine extends even to the divya dampathis and therefore the Lord is prathi-prAdhAnyam over His consort . Thus , the Lord of all is by tradition , the sarva pradhAnan .

15/100: Loka PradhAnam of the Lord in every way :

(1) There are many entities in the world that are gigantic in scope and size . For instance , the Sky ( AakAsam ) envelops huge areas and hence we call it Bruhath. Our Lord is larger than the sky in terms of His pervasiveness ( vyApthi). There is no entity in His Universe , which is larger than Him in either size ( Bruhathvam ) or auspicious attributes ( BrahmaNathvam ).He enters all the creations ( Chethanams and achEthanams) and serves as their aadhAram and commands / directs them . BrahmA engages in Vyashti srushti , but it is the Lord , who sets the stage for BrahmA through His Samashti Srushti . BrahmA enlarges the size of the insentients and shrinks or expands the dharma bhUtha Jn~Anam of the sentients .We concede therefore that BrahmA is some what engaged in Srushti vyApAram .But , the power behind BrahmA is Sriman NaarAyaNan , our Lord , who empowers BrahmA . Therefore , He is saluted as PARA BRAHMAM .

(2)Our Lord is the support or substrate ( AadhAram ) for ALL entities in this Universe. He does not however need any AdhAram Himself for His functioning. Hence , He is revered as PARA TATTVAM .

(3)Since He is the supreme effulgence from whom all the radiant entities like the Sun and the Stars derive their JyOthi , He is recognized as PARAM JYOTHI .

(4) Since He intermingles with all AathmAs and stays as their indweller , He is called PARAMAATHMAA.

(5) Since He is worshipped by all the Deevathais , He is known as PARA DEVATHAI .

(6) Since He is the principal fruit of the Mukthi enjoyed by the muktha jeevans , He is recognized as PARAA GATHI .

(7) For MumukshUs ( those desirous of Moksham ) , the Upanishads spell out the items that have to be gained for realizing Moksham. The same Upanishads rank order these items that have to be brought into one's fold for gaining moksham . First , the Indriyams and then the senses followed by the Manas , AathmA and sarIram . The last item in the list is Our Lord . He is the ultimate boundary that one has to reach and gain . Beyond Him , there is nothing to be gained for Moksha Siddhi . Hence , Our Lord is correctly understood as PARAA KAASHTAI .

(8) Those , who seek some fruits(palan) from the Lord observe specific rites as the means , please our Lord and gain what they seek from Him .He stays as SiddhOpAyan( means to attain that sidhdi) and thus permits Himself to be pleased by a variety of means and hence , He is called PARAAYANAM .

(9) One can attain kaarya siddhi by Tapas .Since Our Lord can bless one with all types of siddhis , He is revered as PARAMA TAPAS .

(10) A Pavithra Vasthu is understood as that which purifies other Vasthus of their blemishes . Our Lord empowers such pavithra vasthus to have their sanctifying power . Therefore , He is recognized as the purest among the pure (PAVTHRAANAAM PAVITHRAM).

(11) We recognize some vasthus as auspicious ( MangaLam). That Mangalathvam arises from their auspicious attributes. Our Lord is again the One , who confers that auspiciousness on them. Therefore, He is rightfully recognized as MANGALAANAAM CHA MANGALAM .

Inview of His role as the supreme being in every way as refereed to above , all the PramANams recognize HIm as the PARAMA PRADHAANAM .

V.Sadagopan


4. LEARN OUR TRADITION (sampradAyam) THE EASY WAY

COURSE FOR KIDS - GRADE 1 : FOR BEGINNERS

LESSON 2 : PERUMAAL ( LORD)

There is one Supreme power who rules over the World. and who is our Lord. We call him as PERUMAAL. He is also known as BHAGAWAAN. Who is this PERUMAAL? It is none other than SRIMAN NARAYANA WHO IS THE PERUMAAL. The word is a Tamil translation of the Sanskrit word 'Purushottaman' which means the Greatest of men. In Tamil, he is also called TIRUMAAL.

His activities include creation, sustenance and dissolution of the Universe. He is the Primordial cause of this World. He is worshipped by Brahma, Siva, Indra and other lesser Gods. This world is his body. He is the one who grants Moksha (liberation).

He is eternal. He is supreme. He is perfect. He is Omnipresent [Present everywhere]. He is Omnipotent [Most Powerful]. He is Omniscient [All Knowing]. He is the very personification of absolute knowledge and absolute happiness. He is like an ocean of all auspicious qualities. There is none equal to him; none superior to him. He is always in the company of his spouse Mahalakshmi [Goddess of wealth and prosperity].

He has several forms. Generally, people identify five of his forms viz. Param, Vuham, Vibhavam, Haardam and Archaa. The Perumaal whom we worship in temples belongs to this last mentioned Archaa form. It is in this form that we can witness Perumaal with our own physical eyes. Perumaal takes this form to protect his devotees. We will discuss the various forms in greater detail in the next Grade 2.

In Tamil, We call the abode of Perumaal in this form as KOIL. Within the KOIL, the place where Perumaal is installed is called SANNIDI. In English, we call this Sanctum Sanctorum the holiest of the holy. We should not say I saw Perumaal We should say I got SEVA or DARSANAM of Perumaal. There is a proverb in Tamil Aalayam Thozhuvadu Saalavum Nanru which means It is very good to worship God in the temple There are several ways of worshipping Perumaal in this form. Reciting Stotras, performing Archanas, and offering gifts [Ubhayam] are a few.

Perumaal is THE Highest God. Vedas and Upanishads [Holy Scriptures] declare this truth clearly; Ramayanam, Mahabharatam and other sacred works confirm this.

Questions

1. What is the meaning of the word Perumaal?
2. How do we call temple in Tamil?
3. What are the five-forms of Perumaal?
4. What is the form Perumaal appears in temples?
5. In what ways can we offer our worship to Perumaal?
6. State a few characteristics of Perumaal?
7. Differentiate between Koil and Sannidi in Tamil?

Anbil Ramaswamy