about directors subscription issues contents Feedback

Vol 02.004
28 February 1999

In this Issue:
1. Editorial
2. Acharya Vamsa Vriksham - Part 28 - Anbil Ramaswamy
3. PradhAna Sathakam - Part 9 - V. Sadagopan
4. Upakara Sangraham part 2 - U.Ve.Anantha Narasimhachar, Srirangam
5. Learn our tradition (sampradhAya) the easy way
    A course for Kids/Beginners: Grade 1 "Lesson 5" - "Virtuous Conduct" - Anbil Ramaswamy

1.Editorial

Dear Bhagavatas,
Many of the Sri Sookthis of Swami Desikan and other great AchAryAs are outstanding treatises that help us understand the illustrious doctrines of Sri Vaishnavam . At best, they have to be learnt through the traditional KAlakshEpam route under the sacred feet of a SadAchAryan . Such an essential route is not readily available to many of us . With these difficulties in mind , our most merciful AchAryAs have written explanatory texts in an easy -to- comprehend manner for our benefit , which in turn whets our appetite to seek the SadAchAryAs and learn the deeper meanings in the time honored manner .

The Editorial Board of SaraNAgathi Journal has released in this context expanded English "translations" of Swami Desikan's works such as Parama Padha SobhAnam, PradhAna Sathakam from Tamil or maNipravALam texts. The welcome postings of Sri Anbil Ramaswamy on PAdath thittam are based on the informative monographs of SevA Swami , who has dedicated his life to spread the enduring message of Swami Desika enshrined in his many granthams. BhakthAs like Sri Vijayaraghavan of Buffalo are performing yet another sort of Kaimkaryam in making available the text of valuable articles on important upadEsa granthams by Scholars like Sri Ananatha NarasimhAchAr Swamy through their shrama dhAnam . We plan to expand these efforts in future to extend our reach to these source granthams of our AchAryAs through Extended English translations and adaptations , while being sensitive to preserve the meanings of the original granthams .

We also wish to state that we will stay away from commenting on the esoteric meanings of the rahasya thrayams in the articles of SaraNAgathi Journal, so that we do not commit any AchArya apachAram by straying into areas, where we depend on our most merciful AchAryAs for guidance and instruction . Any reference made to the rahasyArthams will hence be at the most superficial level to maintain the flow of thoughts . We encourage the readers to obtain and enjoy the deeper meanings through the traditional route of AchArya UpadEsam through KaalakshEpam route .We are pleased to learn that such intensification of AchArya Sambhandham is already happening as attested by the increase in samasrayaNam and BharanyAsams amongst our NRI members . This indeed is the goal and purpose of our kaimkaryam through the medium of SaraNAgathi journal.

DAsan ,
V.Sadagopan
Editor-in-Chief


2. AchArya Vamsa Vriksham - Part 28
Period I: Swami Desikan & His times - 8 III. Junior Contemporaries of Swami Desika
Anbil Ramaswamy

8. Brahma Thanthra Swanthanthrar aka Hastheesar and pEr ArulAla Jeeyar. He was born in 1286 AD and therefore was 18 years younger to Swami Desikan. He was also born in PurattAsi month in Sravana Nakshatram similar to Swami Desikan. (MSR) Ved: "Among the disciples of Swami Desikan, Brahmathanthra Swathanthra Jeeyar deserves special mention. He had such mastery over several subjects that he was honored with the title "Brahma Thanthra Swathanthra" by Swami Desika himself. He was in general charge of the Kanchi school after our Swami. He founded the Kanchi Mutt and was appointed as Srikaaryam of the shrine at Tirupathi in succession to the Tirumala SrinivasachArya Swami.

In his PoorvAsramam, he was known as Veeravalli pEr AruLALa rAyar. After becoming SannyAsi, he assumed the name of ParakAla Jeeyar. Later, at the invitation of Kumara Kampanna, he moved to MElkote in Karnataka and established the famous ParakAla Mutt. The religious line of Sri Vedanta Desika has continued uninterruptedly in this mutt.

He studied Bhagavad Vishayam at the feet of NainAr AchArya (the son of our Swami) even though the latter was at least 13 years younger to him, of course with the approval of Swami Desika).

And composed the thanian on NainArachArya thus " Sriman Lakshmana Yogindra SiddhAnta Vijaya Dwajam / ViswAmithra kulothbhootham varadAryam Aham Bhaje //" (PPM)

and the famous thanian in honor of his teacher, Swami Desikan. "Ramanuja dayA PAthram gnAna vairAghya Bhooshanam / Srimad vEnkata nAthAryam vande VedAntha dEsikam "

When our Swami breathed his last, he kept his feet on the lap of Brahma Tantrar. It was he who established the recitation of Iyal Goshti, 4.000 thanian and dEsika prabhandam during Anadhyayana periods in the thanjai Maa Manik Kovil at VennAtrankarai. He arranged for the recitation of NainAchArs Pillai AnthAdhi (a poem on Swami Desika) also along with others mentioned above.

It was Brahma thantra Swami who prescribed the recitation of the psalm " Vaazhiyani Thooppul " when the AdaikAi SambAvanai was offered to him along with those to AzhwArs as per the niyamanam of BhAshyakArar. This SambAvanai in temples and even homes on all auspicious occasions of SrivaishnavAs came to be adopted only from then on. (PPM). When a few pundits from Kasi, came forward to debate condemning our SiddahAntam, Swami asked Brahma thantra to come to Srirangam and engage in the debate. Brahma thantra devastated every one of their arguments. Our Swami praised him as "ParyAya BhAshyakArar" and conferred the title of Brahma Thanthrar. Later, GatikA Satham AmmAL who studied under Brahma Thanthrar actually wrote a SlOka in his honor containing the word "ParyAya BhAshyakaara" and submitted to him. It reads as follows:

ParyAya Bhashya KArAya PranathArthi Vidhoonvatham |
Brahma Thanthra SwathanthrAya Dviteeya Brahmane Namah ||
His Sishyas includedGatikA Satham AmmAL, KidAmbi nAyanAr, KomAndur Acchan, PiLLaiyappa, KandAdai AndAn, Veeravallip Pillai, and Per AruLALayanappai (whom he won over in an argument earlier at Kanchi, and whom he subsequently made his successor with the title of Dwiteeya Brahma Thanthra".

Brahma Thanthrar also rendered another Sloka on Swami Desika which runs as follows:

nAnilamum thAn vAzha nAn MaraigaL thAm vAzha gnAniyargaL
Senni Yani Ser Thoopul VedAntha DesikanE Innum Oru NootrAndu Irum /
9. ThiruvAy mozhip piLLai
Another doyen of thennAchArya SampradAyam, he was born at Kundigai in PAndya kingdom. His other nmes were Thirumalai AzhwAr and SrisailEsar. He was a disciple of PiLLai LokAchArya who did him Pancha SamskAram and taught him ThiruvAymozhi.

His other AchAryAs were:- AcchAn PiLLai for Bhagavad Vishayam Azhagiya ManavALap PerumAL NAyanAr for Sri BhAshyam and Sruta PrakAsika Koora Kulottama Daasar for AchArya Rahasya Granthas and AchArya Hridayam VilAn Cholaip PiLLai for other Rahasya Granthas. Staying at Thirunagari, he wrote the SvApadEsa VyAkhyAnam for PeriyazhwArs Thirumozhi.

His Sishyas include- ManavALa mA MunigaL known as Periya Jeeyar who was the immediate predecessor of Bhattar PirAn, the Prathama Yathipathi of VanamAmalai Mutt. NammAzhwAr koil EmperumAnAr Jeeyar EmperumanAr koil SatakOpa Jeeyar Tattvesa Jeeyar (ATA) His thanian reads as follows:

Namas Sri Saila Naathaaya Kundee Nagara Janmane |
PrasAdha Labda Parama prApya kainkarya sAline ||

3. PradhAna sadakam - part 9
V. Sadagopan
(Based on originals from Sri U.Ve.SriRamadesikAchAr, "RahasyArttha vivaraNam - Sillarai RahasyangaL - part 3, in tamil)

PradhAnam in understanding prapatthi ShAsthram:

37/100: There are many shAsthrAs to intrepret the meanings of Prapatthi vidhyai. For instance, the Thirumanthiram and the Dhvaya manthram explain the deeper meanings of Prapatthi. Among all these sAsthrAs, Sri pAncha rAthra shAsthram which arose out of our Lord's vAk is pradhAnam. Hence, it is revered as Bhagavath shAsthram.

38/100: Among the many granthams that elaborate on the meanings of the prapatthi shAsthram in an enchanting manner to the mind (Chittha ranjanam), the most delectable ones are the aruLiccheyalkaL of the AzhwArs. They serve as the nectar for the adiyArs and are absolutely free from errors and falsehoods.

39/100: Srimath RaamAyaNam and MahA BhAratham, the two IthihAsAs, elaborate on the doctrines of prapatthi. Among these two, Srimath rAmAyaNam housing the sacred utterances of the SaraNya dampathis is pradhAnam. Swami Desikan is referring here to the two important slOkams of Srimath rAmAyaNam associated with Sri RamAchandran and His divine consort, Sri SithA PirAtti :

sakruthEva prapannAya .................. --- Sri Ramachandran: Yuddha KhAndham: 6.18.33

pApAnAm vA subhAnAm vaa vadhArhANam plavangama kAryam karuNamAryENa na kascchith nAparAdhyathi --- Sri SithA Piraatti: Sundara KhAndham: 6.116.44

40/100: Among the various granthams providing the many meanings of Prapatthi and Bhakthi Yogams, the four Veda samhithAs and their upanishads (sruthis) are very important. If we place the entire sruthis on one arm of a weighing scale and place MahA Bharatham on the other arm, both arms will be at equilibrium indicating that they are of equal weight (and importance). Therefore, MahA BhAratham revered as the fifth Vedam is pradhAnam among the many granthams dealing with prapatthi shAasthram. Swami Desikan quotes the slOkam sections from the Aadhi Parvam of MahA Bharatham as PramANam for his view (Aadhi parvam: 1.293 to 296):

mahathvE cha guruthvE cha bhriyamANam tathOdhikam mahathvAth bhArathvAccha MahA BhAratham uchyathE

(Meaning): MahA BhAratham got its name, when the weighing of it against the four Vedams and Upanishads revealed its greatness (mahath) and for its passages housing the lofty and noble meanings (artha Gouravam).

41/100: Among the many sections of MahA BhAratham discoursing the four purushArthams (DharmArhta kAma mOksham), the section dealing with the AdhyAthma vidhyai (section dealing with the nature of AthmA) is principal (PradhAnam).

42/100: Among the sections on AdhyAthma shAsthram, the one known as the essence of all Upanishads, the GithOpanishad or GithA shAsthram is pradhAnam.

43/100: In that GithOpanishad, the two slOkams singled out by Sri KrishNa BhagavAn for their sacredness and status as parama Rahasyam are pradhAnam as the essence of GithA shAsthram. These two continuous slokams (65&66) of Chapter 18 are:

manmanA bhava madhbhakthO madhyAji maam namaskuru mAmEvaishyasi sathyam thE prahtijAnE priyOsi mE

(Meaning): "Focus your mind on Me. Be My devotee. Be My worshipper. Prostrate before Me. You shall come to Me alone. I promise you truly ; for you are dear to Me".

sarva dharmAn parithyajya maamEkam saraNam vraja aham thvA sarva pApEpyO mOkshayishyAmi mA sucha:

(Meaning): "Completely relinquishing all DharmAs, seek Me alone for refuge. I will release you from all sins. Grieve not".

44/100: Among the above two slOkAs, the last one (Charama slOkam), is pradhAnam. Why ? It is because of the way in which this slOkam houses in a brilliant and succinct way the powerful meanings and the diverse glorious aspects of prapatthi: dhvayArtham, the qualifications of one for performing prapatthi, the svarUpam of prapatthi, Sriman NaarAyaNA as the object of prapatthi, the state of prapatthi that does not expect any thing in return and the fruits of prapatthi. Swami Desikan in his brilliant way sums the above meanings and the diverse aspects of prapatthi as: "adhikAri-nairapEkshya- vishaya-svarUpa-phala visEshams".


4. Upakara Sangraham - Part 2
U.Ve. AnanthanarasimhAchAr, Srirangam (typed by Sri VijayaRagavan)

(5) Propagation of Vedas through four-headed Brahma before the Creation of the Universe.

(6) Propagation of Epics and Puranas through sages which explain clearly the meaning of vEdas.

(7) Creation of Guru-ParamparA to preach the vEda through sAstras to the proper disciples.

(8) When the people in the world get illusioned with the spread of several religions and philosophies opposed to the vEdas the Lord took the incarnation of Dhatthathreya and took sanyasA and saved vedAs.

(9) Propagation of the meanings of vEdas to the people through AzhwArs and AchAryAs.

(10) Whenever there is a decline in the performance of DharmA, to re-establish DharmA, to get rid of the wicked people and to protect good people, taking the incarnations in this world in the form of Sri Rama and Sri Krishna etc., and attracting people by the beauty of his divine body and correcting them by preachings like Srimad Bhagavad GithA and divine actions also.

(11) When we have committed endless sins, making us to take birth as stationary objects like trees creatures and animals which cannot perform religious rites as stipulated in scriptures.

(12) Making us to be born in Sri Vaishnava families observing Sri Vaishnava sampradhAyA which is the most superior in the world.

(13) Making our minds not getting poisoned by the followers of the religions like Charvaka, Buddhism, Jainism, Vaisheshika and SankhyA etc., which are opposed to vEdic religion and philosophy.

(14) To approach a good AchAryA, there are six requirements, affection of the Lord, inadvertently doing a good deed, Lord's grace, meeting good people and talking to them, Making an individual to approach a SadhAchAryA by fulfilling the above six requirements.

(15) Making the individual the target of the grace of the SadhachAryA.

(16) Removing from our minds the evil thoughts like I myself am the God and I will not bow down to anybody etc.

(17) Just like ArjunA listened to the teachings of Bhagavadh GithA by Lord Sri KrishnA with rapt attention, making an individual to listen with rapt attention the preachings of SadhAchAryA.

(18) Making an individual get the upadesa of the mantras like Ashtakshara, Dvaya, Charamasloka, etc., from the SadhAchAryA.

(19) Showing the Supreme Being as the Lord Sriman NArAyanA (Parathathva) Saranagathi as the Supreme means (Paramahitha) Moksha or Eternal Bliss as Sri Vaikuntam is the Supreme Goal. (Parama Purushartham) which are contained in the manthras of AshtAkshara, Dvaya and Charama sloka.


5. Learn our Sampradayam the easy way - (Course for Kids)
Grade 1 for Beginners - Lesson 5 - Virtuous Conduct - Anbil Ramaswamy
(Based on originals from Sri U.Ve. Seva Swamy, "Sampradya pada thittam" in tamil)

We call the conduct of virtuous people as "Sad AachAram". Who are these virtuous people? Those who learn the commandments of vEdAs and strictly follow them in their day to day life are "Sats" (i.e. Virtuous). "DharmA" means "that which sustains". They know DharmA; they act according to DharmA. They are, therefore, called "DhArmikAs". It is these DhArmikAs that we must emulate. Only then we can be sure of elevating our spiritual life. If in any given situation, we are at crossroads unable to decide on the right course of action, it is the practice followed by these DhArmikAs in similar circumstances that serve as proper directives. Even in cases where we ourselves are able to decide the course of action in certain contexts, such decisions will not be acceptable if they do not fall within the parameters of practice of these virtuous people. In short, Good conduct is good; but Virtuous conduct is better. It is this virtuous conduct that is accepted as precedents, as standards.

Among Sruti (vEdAs), Smriti (ItihAsAs, PurAnAs and other Sacred literatures) and SadAcharam (Traditional virtuous conduct), it is the last mentioned that is deemed most important. One reason why festivals like Holi are not accepted in Srivaishnava customs is that they are not based on SadAcharam. In the olden days, when DhArmikAs uttered anything even light heartedly, they were taken as solemn declarations because such great men would never say anything repugnant to Sad AachAram. SadAcharam can be understood both as the conduct that IS virtuous and as conduct of the virtuous. We should respect SadAcharam. Dharmam is rooted in SadAchAram. Even the vedAs cannot cleanse a person who has no good conduct. Knowledge without virtuous conduct is sheer waste; Knowledge can attain fruition (Saphalam) only when it blossoms forth in Aachaaram (purity) and AnushtAnam (right observance)

Parasara laments that in Kaliyuga, there may arise several philosophies and that not all of them will be good because for various reasons they may abandon righteous conduct in preference to some non-decrepit mundane benefits." What is the use of having such philosophies?" asks Parasara. Our forefathers have shown us that the one who has the right conduct is far superior to one who has acquired mere knowledge. For example, Ravana had mastered all shAstras and had learned to recite the vEdAs well; but his mind strayed away from the path of good conduct. Hence, his ultimate downfall. It is those who observe virtuous conduct in their lives who can be regarded as AchAryAs; it is these who are capable of leading the world. It is these whom we should follow for our spiritual benefit.

Questions:

  1. What kind of people should we follow?
  2. What is the meaning of "SadAchAram"?
  3. Why Sadaachaaram is important?
  4. What was Parasara sorry for?
  5. Why did RAvanA meet with his downfall?