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Vol 03.002 
22 April 2000

In this Issue: 
1.  Editorial
2.  An Outline of "PramAnA & PramEyA" in VisistAdhvaitA - M S Hari
3.  Sri vEda vyAsar - Sri Anantha RangAchAr, Bangalore
4.  PradhAna Sathakam - Part 13 - V. Sadagopan
5.  What is in this week? (List of festivals and events, this week)
 

1.Editorial

 Dear BhakthAs:

The mission of SaraNAgathi journal is two fold : (1)realization of significant contributions by  sampradhAyic  scholars  to  help  us understand  the  glorious  doctrines of SaraNAgathi (2) provide  a forum for presentations on the SriSookthi of AzhwArs and AchAryALs at  a  level  that  could  enhance  the   understanding  of  these auspicious works by the  younger  generation  of Sri VasihNavAs in India and overseas. We seek the blessings of the SaraNyaDhampathis to serve you efficently in the months to come. Please  let us know of your comments to help us serve you better.

In this issue, We have three articles.  One  of the articles is by one of the highly regarded ubhaya-VedAnthA scholars from Karnataka, Dr.N.S. Anantha RangaachAr Swamy. For the past  40 years,  he  has been helping many sishyAs understand the fine  points  of  grantha chAthushayam   and  the  works  of AzhwArs and AchAryALs. He is an author of 90 books on our  sampradhAyam in KannadA and English. In this article, Dr.N.S.Anantha RangAchAr provides a profile of vEdha VyAsA, whose Sri Sookthis form the foundation of our vEdhic sampradhAyam.

The second invited article is by Sri MAdapoosi SArangarAjan  Hari, who  is a software engineering  consultant  residing in Singapore. He belongs to the Ahobila matam  sampradhAyam  and  has  performed KAlakshEpam on the 9 Sri Sookthis of AchArya RAmAnujA and works of AzhwArs. He is currently conducting KAlakshEpam for a group of Sri VaishNavAs on Srimadh  Rahasya Thraya SAram  at Singapore. In  his article, Sriman Hari focuses on PramANa  and  PramEyam  after  his earlier article on AdhikaraNa SArAvaLi summary slOkam (SaraNAgathi :Volume 3.001).

The third article is by adiyEn as a part of a  series that started much  before  the  new mission of SaraNAgathi journal was defined. The postings on this series will conclude soon, when we reach  the 100th sathakam of this Sri Sookthi by Swamy Desikan .

Looking forward to hearing from you,

AdiyEn,
Oppiliappan Koil VaradAchAri SdaagOpan
Editor , SaraNAgathi Journal

DAsan ,
V.Sadagopan
Editor-in-Chief
http://www.srivaishnava.org/sgati/


2. An Outline of "PramAnA" in VisistAdhvaitA
S M Hari

PramAnA in Sanskrit means the source of knowledge- "from which one gets to know". PramEyA means the object known through the pramAnA. "PramatA" is the one who gets to know.

PramAnA :  Authorities  as proof  accepted  in Sri visistAdhvaithA SriVaishnava  SiddhdAntham: "Authority/Source  of  knowledge"   is PramAnam. There are three authorities accepted. They are,  Sabdham (The vEdhas-Sruti:Pratyaksham (That which is observed & understood through our sense organs, AnumAnam (Inference based on observation)

AnumAnam is given least importance because it  is  susceptible  to error. It  is  inference  based on observation(s). For example, If one observes smoke coming from behind a mountain, one infers based on  this  observation, that there is fire behind the mountain. One may  be  right  or  wrong.  It can be even a mist or cloud passing behind  the  mountain.  So  anumAnam  is  not fool-proof but still considered as a pramAnAm.

Pratyaksham  is  of  certain  importance  but  still  it  is  also susceptible to error. This is  what is perceived through our sense organs  like  eyes,  ears  etc., and  understood  by  us.  It   is considerable & should not be rejected or accepted without proper & fool-proof enquiry.

Sabdham is vEdhas or Sruti. As we know, VEdhAs are apourusheyA ie., not authored by any one including  the  God  Almighty.  It  is  of infinite   volume.  BAdarAyana  (VEdha VyAsA) only  codified   the vEdhAs into four and compiled them. That is why he is called VyAsA (In Sanskrit, VyAsA means compiler). Thus, no one composed vEdhas. In fact it is considered as the expansion of the  sacred  Pranavam "AUM" and as the divine breath of Lord Vishnu. It is natural, pure, the only authority  by  itself, accepted  and free from all errors as it has got no author. It folds into Pranavam. It is  remembered by Sri Vishnu and revealed / taught  to  "Sri Chathur Muka BrahmA" during the beginning of every creation. SriVishnu Himself protects the vEdhA as Hayagreeva & MadhusUdhanA. From him it is preached to other  PrajAPathis who are Gotra PravartakAs & they in turn preach it  to  men.  It  has  got six accessories guarding it.  They  are 1.SiskshA (The sounds, pronunciations,  swaram),  2. Chandas  (The meter of vedic verses like anushtub chandas, gAyathri chandas etc.), 3.VyAkaraNam (The grammatical part of vEdhic verses),  4. Niruktam (The methods adopted to derive the meaning),  5.Jyothisham  (Rules regarding finding out the proper time  to do the duties prescribed in vEdhas) & 6.Kalpam (Rules regarding the  performance of rituals and duties prescribed in vEdhas).

The vEdhAs are also called nigama, Apta sruti, sruti, AmnAyam  and parama sAstram. The term VEdha means knowledge  &  wisdom.  It  is called sruti because it is taught by the Guru vocally and heard by the student, repeated and memorized to remember.  It  is the store house of all knowledge (nigamam). It is called Apta sruti  because it's always the only reliable source & authority of knowledge that can be depended  upon.  Thus it is the only supreme knowledge base which enlightens - (parama sAstram). It  is  called  AmnAyam  when its portions like mantram, Aranyakam etc. are viewed collectively. Sage SAyana has given a commentaries for the full of vEdhAs and it is called SAyana Bhasyam. The vEdhAs has two parts. They are Karma KAndam & BrahmaKAndam(otherwise called as nyAna KAndam). The Karma kAndam  deals  with the rituals like Yag~nyAs, hOmam, YAgas & such sacrifices and ceremonies that are part  of all walks of life like birth, upanayanam, marriage,  death  etc..  It  is  the  elaborate treatment  of  all  materialistic  knowledges.  It  is also called Poorva MimAmsa. Sri Jaimini Maha Muni(A sage who knows VEdha VyAsA and lived in his period) has written sutrAs (aphoristic  formulas) regarding this called DharmA (KarmA) Sutras.

The  Brahma  kAndam (jn~Ana kAndam) VEdhAntham (Meaning Conclusion of VEdhAs) deals  with  the knowledge  regarding the absolute root cause of the universe,  the  ultimate  truth  of  Brahman - Sriman NArAyaNA ParamAtman. It is also called  Upanishad (Upanishad  is a term derived as Brahmani Upanishana Ithi Upanishad i-e., Upanishad is  the  one which is close to Brahman and talks about the reality of Brahman as  such the truth). It is very vast, deep and requires highest  intelligence,  Bhagawath  KrupA &  AchArya  KatAksham  to comprehend  and  realize  the  concepts  as explained in it. It is called Utthara MimAmsam. BAdarAyana Sri VEdha  VyAsA  himself  has written  sutrAs (aphoristic formulas) regarding this called Brahma SutrAs. It is also called SAreeraka SAstram.

Apart from the sruti as briefly explained above, few Smruthis like Manu Smruti are  accepted  as  authorities.  Smruti  as  the  name indicates  are  different  from  Sruti.   Smruti   means  memory - remembrance. Sages like Manu Maharishi learnt vEdhAs  (sruti)  and practiced  it  for  several  years  and out of their knowledge and experience, they  remembered  the  sruti  and explained it through their works called smruti. Thus Smruti has author, whereas,  Sruti has no author.

PurAnAs  like  Vishnu PurAnA  composed  by Sri ParAsarA (Father of VEdha Vyasa),  bAgawatha  Maha  PurAnA are  also  accepted. All 18 purAnAs of VyAsA are not accepted.  Only  6 of them called sAtvika PurAnAs are accepted. The other 12 purAnAs  (RAjasa & TAmasa)  are rejected as BrahmA (Chatur Muka) who actually revealed all purAnAs to rishis like Vyasa himself is only a Jeeva Atman bound to all  3 characteristics (Satva, Rajas  & Tamas)  of  samsArA.  His (Chatur Muka's)  words are reliable only during his sAtvika period and not during his rajasic or tAmasic periods.

ItihAsAs - RAmAyanA of  Srimadh  Valmiki  & MahA BharathA of VEdha VyAsA are also accepted in their original form only as composed by them.

Any  authority  can  be  accepted as authority only if it supports VEdhAs. If it contradicts  VEdhAs,  it  has  to  be  appropriately understood such that  there  is  no  contradiction  to  the  Vedic authority or  it  should  be  rejected.  One  has  to  necessarily understand  that VEdhAs & those supporting vEdhAs  alone  are  the final authority, when it comes to pramAnams.

>From this  NyAya,  Tarka  and  other  darsanAs are accepted in our siddhAntham. Everything  however is  rooted  in  the  VEdhAs.  The vEdhA is thus the eternal authority.  Many sutrAs  like  VyAkarana sutrA, Yoga sutrA, Brahma SutrA and SAstrAs  are  also  considered similarly.

The  PrasthAna Thrayam & Its Significance In Our VisistAdvaita Sri Vaishnava SiddhAntham. The three  authoritative  scriptures  taken collectively is popularly referred to as PrastAna Trayam. They are "The VEdhAs", -  Poorva  & Uttara MimAmsa together; "The Bhagawath Geetha: - Told by Lord Kannan Himself &  recorded   by VyAsA; "The Brahma SutrAs" - SAreeraka SAsthrA of VEdha VyAsa Bhagavan.

We  have  explained  the  nature  of vEdhAs earlier. The Bhagawath Geetha has been preached  by  Lord Sri Krishna Himself  to  ArjunA in the battle field of Kuru kshEthram. It is  the  essence of  all VEdhAs and it is of greatest significance as it is a  sAstra which came  as  the  divine message & order of  Lord Sri KrishnA Himself. The brahma sutras  are  aphorisms (nearly 550 formula like short - precise - clear - error  free - small verses)  composed  by  VEdha VyAsA Bhagavan to explain the SAreeraka SAsthrA Of Upanishads. Our VisistAdhvaita SriVaishnava SiddhdAntham is based on this prastAna thrayam and the darsanAs.


3. Bhagavan Sri vEdha VyAsA
Sri Anantha RangachAriar

The name of Veda vyAsA is one of the most celebrated  names  among the great sages of India. He is the author of MahA  BhAratham  and the purANAs. It is this great sage, who classified  the vast vEdic lore into several sections according to their content and purpose. He is also the author of the VEdAntha sUtrAs (Brahma sUtrAs).He is considered as an incarnation  of Lord VishNu Himself on account of these stupendous achievements.

Sri KrishNa DvipAyana VyAsA (as he is known ) was born in an illusrious family of great sages. He was the  great  grandson  of the famous Brahmarishi, VasishTA and the grand son of the sage Shakthi and the son of the eminent sage ParAsarA; latter  was  blessed  by VasishTA and PulasthyA and on account of their blessings, ParAsarA was  endowed  with  the  true  knowledge  of  the Supreme Reality. ParAsarA became the author of  VishNu  PurANam. VyAsA was born  of this great ParAsarA and Sathyavathi. VyAsA was called "DhvaipAyanA" since he was born on an island . He was also called 'KrishNa Dhvai- pAyanA ' since his complexion was dark.As he had his  hermitage in Badari kshEthram, he was also referred to as BAdarAyaNA. There  is vEdic reference to him as "SahOvaacha vyAasah pArAsaryah".

The Skanda purANam refers to Veda VyAsA and  his achievements  and affirms  that  he alone  was  the author of the  VedAntha  sUtrAs. According to our tradiiton, it  is  an  undisputed  fact that Veda VyAsA was the classifier of the VedAs , author of the PurANAs  and the composer of MahA Bhaaratham and VedAntha sUtrAs.

Sri vEdha VyAsA was a genius by birth. It is said that the   great sages Yaj~nyavalkyA initiated him into the  study  of  the  sacred lore and the other branches  of  knowledge. VyAsA  resorted to the quiet realms of the HimAlayAs (BadarikAsramam) and by  performance of rigorous penance and austerities, he realized the Supreme Truth eulogized in the VedAs and Upanishads.

The VishNu purANam describes (3.3)elaborately how Lord MahA VishNu incarnates Himself in the form of  VyAsA and classifies the vEdhAs during each DhvApara Yugam. The vEdhA was all in one mass, &people were not able to imbibe the teachings of the vEdAs.  For the  good of the people, VyAsA classified the vEdhic lore. The VishNu purANA mentions that this kind of classification was effected 28 times by the Lord in the form of VyAsA.  ParAsarA's son,  Sri  KrishNa Dhva- ipAyanA is one of those VyAsAs and it is believed that the  son of DhrONA would become the next VyAsA. The  status of VyAsA is thus a very exalted one.

Sri KrishNa DhvaipAyana VyAsA took an active part in the events of MahA BhAratham (MB). The heroes of MB such as BhIshmA, DhritharAsh -trA, Sri KrishNA, DharmarAyA &  others held VyAsA in great esteem. VyAsA advised the scions of the Kuru race to  follow  the  path of DharmA.  The  MB  was  authored by VyAsA for the good of humanity. VyAsA taught the truth in  MB  that  glory  and  honour  could  be achieved by the One imbibing and  practising  the cardinal virtues of life. He has illustrated this truth by means of the  stories of VidhurA, DharmavyAdhe, TulAdharA  and others.

The greatest  achievement  of  Veda   VyAsA   was  the  collection, consolidation and classification of  the  Vedic lore. It was VyAsA, who brought about the different divisions of the Vedic lore as the four SamhithAs, the BrahmaNAs,  the  AraNyakAs and  the Upanishads. The different texts required for the different classes  of priests, such as the Riks, the Yajus , the SAmans  and  the  Atharvans were separately codified by this great Master. VishNu PurANam says that VyAsA accepted 4  disciples & taught each one of them a particular VedhA. He taught Rig VedhA to PailA, Yajur vEdhA  to  VaismpAyanA, SAma VEdhA to Jaimini & the Atharva VedhA to Sumanthu; further, he taught the PurANAs to RomaharshaNA. The clasification of the VedhA was accomplished by VyAsA and later the different branches and sub branches (SAkhAs) evolved for each VedhA over the course of time.

Srimadh BhAgavatham (SB)describes that the Lord was born as  VyAsA as the seventeenth avathArA for the purpose of dividing  the  tree of VedAs into its many branches.

SB describes how Veda VyAsA was overcome by frustration inspite of the fact that he had engaged himself whole heartedly for advancing the good of the people for years and  years.  He  felt  uneasy  at heart and when he began to reflect  with  discomfort that his work was not completed, sage NAradhA  called on him and  advised  VyAsA to sing solely on the glory of the  Lord  to overcome this mood of depression. Following Sage NAradhA's counsel, VyAsA  composed Sri- madh BhAgavatham and taught it to his son, Sukha Brahmam.

The MahA BharathA describes how at one time  even this great VyAsA felt that his words of wisdom (upadEsams)were not heeded by anyone. He said "I am shouting at the  top  of my voice, with both my arms lifted up, that DahrmA alone leads One  to all auspiciousness here and in the hereafter. But alas ! no one listens to me!".

Sri vEdha VyAsA is an illustrious seer and a great exponent of the cultural heritage of India.  We  depend on  him  for  gaining  the wisdom from the VedAs, IthihAsAs  and  PurANAs  and the  knowledge about the Supreme Reality. VyAsA is the  author  of  this  eternal message: "Victory is there, where there is DharmA". The foundation of the Indian culture rooted in the VedAs has been  laid firmly by him for all the world to follow.


4. PradhAna  sadhakam -  part 12
Translated by Sri V. Sadagopan
(Original in Tamil  by  Sri  U.V.SrirAmadEsikAcchAr,  "RahasyArttha vivaraNam -  Sillarai RahasyangaL - part 3, in tamil)

PradhAna Sathakam : The Importance of Bhagavatha Kainkaryam 58/100:  BhAgavatha  kainkaryam  is  pradhAnam  over Sri Bhagavath kainkaryam. EmperumAn's thiruvuLLam is that  any one who considers Him as the sarvasEshi could even  abandon the Kainkaryam  to  Him, when it comes to serving His BahgavathAs first.

The categories of BhagavathAs and their PradhAnyams (59-63/100)

There are five kinds of BhagavathAs : sathkAra, sallAbha, sahavAsa, bheethi and preethi yOgya BhagavathAls. SwamiDesikan indicates the pradhAna purushans among these five categories in items  59-63  of PradhAna Sathakam.

 59/100: SathkAra yOgya BhAgavathars : Samyak- Jn~AnadhikAran or the BhAgavathan  with  superior  Jn~Anam is  pradhAnam  over  all   the BhAgavathAs possessing Bhagavath bhakthi .

60/100:SallAbha yOgya BhAgavathAs : SallAbham  means  communicating with each other. Among the SallAbhayOgya BhAgavathAs, the pradhAnam is the one who  is nirvEdha adhikAran or the one, who truly suffers the pangs of pain from the sorrows caused  by samsAric bonds. Among all  the  BhAgavathAs  with  whom  one  wants  to   have  sallAbham (Conversations/exchanges ),the one  shows the utmost nirvEdham over the afflictions of samsAram is the best.

61/100: SahavAsa  yOgya  BhAgavathALs:   Among   this   category of BhAgavathALs with whom one wants to dwell together, the BhAgavathan who has utter detachment from SamsAram  is pradhAnam. That  type of BhAgavathan is known as VairAgya adhikAran.

62/100: Bheethi  yOgya  BhAgavathALs:  One  should  have  fear   in approaching mahAns with great  qualifications. One  who  approaches with reverenece and respect other BhAgavathALs is known  as Bheethi yOgya Bhagavathan. Among this  type  of Bheethi yOgya  BhAgavathALs, the one, who does not boast about one's superior qualifications and underplay them is  pradhAnam.  Even  Sriman NArAyaNan de-emphasized His sarvEsvarathvam during His avathArams as RaamA and KrishNA.

63/100: Preethi yOgya BhAgavathars:  Swami  Desikan  evaluates  the pradhAna BhAgavathar in  this  category of BhAgavathALs  using  the counsel  given  by  a slOkam of  VishNu Tattvam, which states: That BhAgavath Bhakthan, whose eyes  are filled with  tears of joy,  has horripilation through the Bhagavath guNAnubhavam and who constantly reflects on the anantha kalyANa guNams of the Lord is the one to be seen by all (sarva dEhibhi: dhrashtavya :). His cool eyes  will  be filled with tears of joy arising out of the experience of the bliss of Bhagavadh anubhavam (AhlAdha seetha  nEthrAmbu). His  hairs  are standing on end from that experience (puLakIkrutha gAthravAn).

Based on the clear guidelines given by the above Sri sookthi, Swami Desikan recommends this category of Preethi yOgya BhAgavathALs, the one , who has Bhaashpa and ROmAnjalis from  Bhagavath  guNAnubhavam is PradhAnam.


5. What is in this week?

April 23 - navAl pAkkam  garuda  sEvai, Sriperumputhur  Adi kEsavar nAcchiyAr thiruk kOlam
April 23 - Sri ViswakshEnar nagar sOthanai in Srirangam
April 24 - Viruppan thiru nAL, dwijOrOhaNam, Srirangam
April 25 - Sri pArthasarathy  thiru Alli  kEni, Sri Adi kEsavar Sriperum pudhur, thiruthEr
April 27 - Sravana vratham, garuda sEvai Srirangam, Sri Adi kEsavar Sri perum pudhur & navalpAkkam theerttha vAri
April 29 - Sriperumbuthur udayavar uthsava Arambam
April 30 - ekAdasi   vrtham,  Sri  Ahobila  muth  32nd  Jeer  thiru nakshatram