Vol 03.003 29 April 2000
In this Issue:
1. Editorial
2. An Outline of PramEyA in VisistAdhvaitA - M S Hari
3. The vEdhic tradition of Revelation - Sri Anantha RangAchAr
4. PradhAna Sathakam - Part 14 - V. Sadagopan
5. What is in this week? List of festivals and events, this week
Dear BhakthAs:
We place in your hands the third issue of the third volume. Our best wishes to you for a wonderful celebration of AchArya RAmAnujA's Jayanthi during this week. Please note that we have added a new section : "What is in this week?" for the benefit of the readers.
Looking forward to hearing from you,
adiyEn,
Oppiliappan Koil VaradAchAri Sadagopan
Editor-in-Chief
http://www.srivaishnava.org/sgati/
2. An Outline of "PramEyA" in VisistAdhvaitA
S M HariFrom the summary of the Brahma SutrAs as revealed to us by Swami dEsikan in "Adhikarana SArAvaLi", the purport of Brahma SutrAs and the organization of the SutrAs into pAdAs and adhikaranams are outlined. Each adhikaranam has 5 components: Vishayam (subject), Samsayam (doubt), Poorvapaksham (opponent's views), SiddhAntham (Established truth with proof) & PrayOjanam (Benefit of establishing the truth with proof).
The 1st chapter (samanvaya) deals with establishing SrimannArAyaNA as the one & only cause of the universe (all sentient & insentient beings), having that universe as His body and being the soul of that universe. The 2nd chapter (avirOdhA), establishes that the Brahman thus understood in the earlier, cannot be refuted, or rejected by any system. The 3rd chapter (sAdhanA), deals with the means to attain the Brahman's lotus feet. The 4th chapter (phala), deals with the goal, which is eternal bliss & service to the lotus feet of Lord Sriman NArAyaNA in the Paramapada VaikuntA, which is the transcendental eternal & ultimate place.
The conclusions of Swami Desikan are: Sriman NArAyaNA is the Para Brahma Buthan known from the SAreeraka SAstrA (the Brahma sutra - the purport of the entire VedhAs). It is pointed out that the entire contents of upanishads are to be understood in this way. Thus the Brahman who is the Supreme Self Sriman NArAyaNA, who has all the Chith and Achith entities as His body is the pramEyA.
Tatvam refers to "Reality" or "Truth". As described earlier, our siddhAntham is based on prasthAna thrayam. The concepts in tatva thrayam are summarized from the pramAnams as follows. Tatva Thrayam deals with 3 distinct elements. Chith (ChEtana Vastu)- The sentient soul, the JIvAtmA; achith (AchEtana Vastu, the insentient material or the non-living things; IswarA, Para Brahman, the God Sriman NArAyaNan. Each entity is described by 2 concepts. They are
Swaroopa NirupakaVishEsanam is the basic essential characteristics (key) of the entity without which its nature cannot be identified, understood & comprehended as distinguished. Nirupita Swaroopa Vish -Esanam is identifying the entity by its swroopa nirupaka vishesan -am, and understanding its other attributes/charecteristics that further makes us to get educated regarding it.
The achith is otherwise called achEthana Vastu. It is real. It changes with time. It is insentient &thus has no knowledge & knows nothing &it exists for the JIvAtman. It is the insentient material or the non living thing. It is also called prakruti or pradhAnam. It is generally the combination of the Satva, Rajas & Tamas gunAs in various proportions. achit is classified into the following categories. Thrigunya MAyA (Which is real (mAyA is not to be understood as falsehood/unreality - it is real & is the creation of Lord)). It is otherwise called misra satvam orsatva guna mixed with rajas, tamas in variety of proportions. We live in this misra satva prakruti. The leela vibhuti of Sri Vishnu is composed of this with samsAra baddha jIvAs living in it starting from Chatur -muka Brahma to micro organisms.
Sudha SatvA is Pure SatvA-based achit without the mix of rajas & tamas. It is divine & has svayam prakAsa even though it is achit. It is present only in the divine SriVaikunta Parama Pada & shines only for nityAs & muktAs as per the wish of ParamAtmA Sriman NArAy -anan. The nitya vibhuti of Sri Vishnu is composed of this with nityAs and mukthAs eternally serving the Lord in it. Satva Soonyam is the Time or KAlam. Under its control, trigunya mAya undergoes changes constantly. It has no control in Parama Pada. Time has divisions as kAlA, nimisham, muhUrtham, ayaNam etc. It always runs in forward direction. During final destruction, "kAlam" is also destroyed.
The chith is the chetana vastu. It is sentient soul, the jIvAthman. Our body is achit. Inside it (heart) is located the jIvAthman. It has nyAna maya - knowledge self & also has knowledge as its guNA - attribute/charecteristic. This is called its Dharma BhUta nyAnam. It has svyam prakAsatvam ie., it knows itself as "I" "Myself" & knows other things also. It is finite - anu (minutest) Swaroopa. It has AnandhA (bliss) &is Anandha mAyA. There are countless souls present in the universe. The nyAna of each soul varies from that of another because of the individual karma it has from time immemo -rial. The soul is immortal and cannot be killed, burnt, soaked or treated in any materialistic manner. The identity of JIvAtman is sEshathvam & Nitya DAsa of Sriman NArAyaNA. Sriman NArAyaNA is its only sEshi & Prabhu. As per this real identity of itself, the JIv- -AthamA has to do eternal service to Sriman NArAyanan alone. The jIvAthmAs are further classified as Baddha JIvAtmAs, those in the grips of samsAra and are bound by eternal (anAdi) karma bandham. They are materialistic, under the influence of rajas, tamas &satva & their condition is full of misery and sorrow in the name of worldly pleasures which are in fact ordeals and agonies.
Mukta JeevAthmAs were actually gripped by samsAra & by the divine grace of AchArya and Bhagawadh BhAgawathAs, got enlightened by the study of sAsthrAs and upadEsAs & had adopted bhakti or prapatti (saranAgathi) as per the sAsthrAs & got liberated by the grace of Sriman NArAyaNA. They reach Paramapada Sri Vaikuntam and eternally serve the lotus feet of Sriman NArAyaNA there and never return to this material world. Nitya JeevAtmAs are souls who are eternally free from karma and are always present with Sriman NArAyaNA in Sri Vaikunta Paramapada eternally serving His lotus feet. Sri Garuda, Sri Vishvaksena, Sri Ananta Adhi sEsha are NityAs. They are also referred to as nitya sUris.
IswarA is the Parabrahman Sriman NArAyaNA ParamAtmA. He is called Sri VAsudEvA, SriVishnu. All names identify him as HE is the soul of everything. He is infinite, unchanging truth, infinite bliss (AnandA) self, infinite knowledge self knowing everything, creator, sustaining everything and destroyer of everything, pure -untouched by all impurities, has infinite divine qualities unique to Himself, Lord Of Sri Lakshmi, Bhoomi &Neela Devi, Supreme soul of all chith & achith tatvAs, having all chith & achith tatvAs as his body, controlling everything, owning nitya & leela vibhuthies, immortal& the only material & instrumental cause of the universe, present inside & outside everything. HE is beyond the comprehension of all vEdhAs, our mind &senses. HE is the only supreme self worshiped by all vEdhAs, sAshtrAs, yagnAs, all karmAs, ArAdhanAs, & tapas etc.; HE has infinite mercy. HE is the upAya (means) & upEya (goal). HE teaches vEdhAs to chathurmuka brahmA & makes the sAstrAs to be established in the world. He grants mOkshA to those who adopt bhakti or prapatti (saranaagati). His body is divine suddha satva maya subhAsraya. HE exhibits himself in 5 forms such as ParaRoopA (At Sri Vaikunta Paramapadam), Vyuha Roopam (In the Cosmic Milky Ocean), Vibhava Roopam (VarAha, Nrusimha, RAma KrishnAdi AvatAras), AntaryAmi, HArdhA & ViswaroopA (Present inside everything, inside the jIvAtman (heart) with a divine form, & having the universe as his form and outside everything), ArchA Roopam (Worshiped in 106 (of this world) divya desams as praised by AzhwArs and AchAryAs) & in the form of SAligrAmA & in the form that we like to worship him in our houses also. NArAyanan is always accompanied by Sri Lakshmi & whatever applicable to HIM is also applicable to Sri Lakshmi. So this divine couple is the Iswara tatva. Lakshmi even though is HIS wife, is actually inseparable from HIM and participates with HIM equally in all his divine forms & plays. HER divinity gives glory to Vishnu and Vishnu is the divinity of Sri.
Artha Panchakam
This deals with the 5 important things that one must get to know. These are JIvAtma Swapoopam (Reality of Individual Self) ParamAtmA (Brahman/IswarA) Swaroopam (Reality of God), UpAya Swaroopam (Knowledge of "means for salvation", Phala (UpEyA) Swaroopam(Knowledge of salvation as result), VirOdhi Swaroopam (Knowledge of obstacles in attaining salvation)This is the conceptualization of PramAnA & PramEyam as accepted in VisistAdvaitha Sri Vaishnavam. Swami DEsikan has very elaborately dealt with the concept of "PramAnam" in his celebrated work called "NyAya Parisuddhi". He has dealt with "PramEyam" in "NyAya SiddhAnjanam .
(Editor's Note): In NyAyaParisuddhi, SwamiDesikan intreprets NyAya sutrAs in a manner consistent with the doctirines of VisishtAdhvaitham. Swami Desikan provides the critical anlaysis of NyAyaSutrA in accordance with the system of Brahma SutrAs of BAdarAyaNA, though NyAya philosophy has been refuted in Brahma SutrAs. Swamy Desikan discards the commentaries of UdayanA and VatsyAyanA on NyAya SutrAs in his brilliant Sri Sookthi, NyAya Parisuddhi. In his Prakarana grantham, NyAya SiddhAnjanam, Swami Desikan covers in 6 paricchEdAs (chapters) the following topics : (1) Thriguna -dhravyA (Substance of 3 qualities ), (2) Soul/JIvan , (3) Isvaran/ Supreme Reality , (4) The eternal abode of Isvaran (Parama Padham/ nithya vibhoothi), (5) Buddhi (Knowledge) & (6) non-substance (adr -avyam). Swami Desikan quotes profusely from great AchAryAs, who went before him .Some of the poorvAchAryA's works referred to by Swami Desikan are: Agama PrAmAnyam of AlavandhAr, AchArya rAmAnujA's GithA BhAshyam , ParAsara Bhattar's Tatthva rathnAkaram , vatsya VaradAryA's TAtvasAram ,NArAyanAryA's NithimAlA , VaradanAraayanAs' Praj~nA ParitantrA and RAmamisrAs' SadArtha SankshepA.
3. The vEdhic tradition of Revelation
Sri Anantha RangachArThe vEdhAs are declared to expound non-temporal means leading to the attainment of supreme good(Ishta praptya nishta parihArAya ala -ukikam upAyam yO grantha: vedayathi sa Vedha:).
Knowledge that we gain in this world is riddled with contradiction and the scriptures are free from self-contradiction from the rest of assured knowledge. The nature of observation & reason, Pratyaksha & anumAna is such that they cannot furnish satisfactory & conclusive answers to certain fundamental questions. The scriptures play their role, as they reveal what is not revealed by perception and inference. This is explained as "the scripture does not merely reiterate other modes of thought. If it did so, it would be superflous". If it is in conflict with the deliverences of perception & inference, when the latter are valid, it would be false. The scriptures are neither reiterative nor in opposition to the other sources of knowledge.
This is the characterestic feature of the scripture. If there is a conflict between scripture and reason or scripture and perception, then the scripture is not always to be preferred. Let us now focus on the role of vEdhAs in the revelation of the Supreme. The vEdhAs are impersonal and eternal. They were intuited, no doubt, by the ancient seers. But, the seers intuited pre-existent truths. The knowledge that they acquired was there eternally and the seers re- discovered this ancient treasure. In this context, the definition of a Rishi is: "The Rishi is a seer, who has immediate perception of the truth. The eternity is attributed not only to the knowledge, but also to the actual words & the order of words consisting of vEdhic composition.
The grammarians are of the opinion that the knowledge is eternal, where as the order of the words is not eternal. Omniscience is there at the heart of existence and so the knowledge of reality is there from all eternity. The lingusitic vehicle is also taken as eternal as this ever-existent knowledge must have an ideal mode of expression under the guidance of that Supreme One. In case of ordinary people like ourselves, there will be fluctuation in self- expression. This does not happen in the case of the scriptures. vEdhAs therefore constitute eternal knowledge as embodied in an eternal form. Thus, the form & the thoughts of vEdhAs are co- terminus with the Supreme Reality that they reveal. There is an unbroken continuity of Vedhic tradition & there is no memory of or reference to its author or authors. The speech of the scripture is primeval & original, whereas ordinary discourse is derivative and secondary.
The scriptures have this non-temporal character in both its form & substance. The school of VedhAnthA does not take the scripture as springing from God, whereas the NyAyA school takes the scripture as originating from God. This is possible for nyAyA school as they claim to establish the existence of God on speculative grounds. On the other hand, the Schools of vEdhAnthA base their idea of the supreme on the vEdhAs. vEdhAnthA can not admit that vEdhAs are rev -elations from God because there would be a logical seesaw. God exists because that is the verdict of the scriptures. Scriptures are to be admitted because they form revelations from God.
So it is important to insist that the validity of the vEdhAs rests on its impersonality or eternality from the theory of swatha: prAmANya (not requiring any other proofs). This assures their free -dom from the defects of human composition. When we consider the inadequacy of empirical thought & when we consider that it is very unreasonable to reject knowledge that transcends empirical knowledge &is free form contradiction, their validity is supported.
For the MimAmsakA, who is a realist, but an atheist, the VedhA has an impersonal &un-originated existence; but this supreme knowledge expressed in the supreme form can be spoken of as ever-existing properly in theistic school. To the MeemAmsakA, the vEdhA teaches what is "kAryA " or some thing to be done or accomplished. This is not action. It is duty or obligation commanding performance. To MimAmsakA, the Upanishads are of little significance. For these thinkers , VedhA is a source of positive knowledge about reality. This view point is critically examined by the vEdAnthins and the decision that the vEdhA can reveal or inform about reality is arrived at.
The VedhA conveys knowledge transcending empirical knowledge & is free from inconsistencies of all kinds. The earlier part teaches modes of worship whereas the latter part embodies knowledge aboutthe Supreme. Sruthi or Revelation is strictly applicable to the vEdhic lore and it is said that it is forever in such a pure form. The lore that substanstiates and adumbrates this is called Smrithi & forms the personal expressions of those, who realized the truth. In effect, all spiritual apprehensions is a revelation or communic -ation. Divine knowledge reveals itself to the chosen one. The idea of AntarvANi (inner voice) or Bhagavadh-dhvani signifies this:
"yO antha: pravisya mama vaachamimAm prasuptAm sanjeevayathi ".As YakshA says: the truth that is realized by one becomes revelation in a secondary sense to posterity.The import of the vEdhAs is to be understood in this proper way. There is a wealth of symbols here & a secret wisdom is enshrined behind these symbols and that is to be searched and known. The onenon-second cosmic principle is posited through all the wealth of these symbols.
It is wholly devoted to the intuiting of the Supreme & it becomes a sealed beek, if we search for grammar, history, description of nature or poetry in it. The adhyAthmArthA is the Supreme & it is to be known by a constant & devoted effort.The vEdhA itself says: "what is the use of Rks, if one has not known their meanings."
4. PradhAna sadhakam - part 14
Translated by Sri V. Sadagopan
(Original in Tamil by Oppiliappan SAnnithi Vangipuram nava neetham Sri U.V.SrirAmadEsikAcchAr, "RahasyArttha vivaraNam - Sillarai RahasyangaL - part 3, in tamil)Bhagavath-BhAgavatha-AchArya Kaimkaryams
64/100: The kaimkaryam performed for a BhAgavathA, who is one's AchAryan is pradhAnam over kaimkaryam to the sAdhArana BhAgavathAs, who are not one's AchAryans.65/100: There are in general 3 kinds of kaimkaryams. The 1st is Bhagavath kaimkaryam; in the middle is BhAgavatha kaimkaryam & the last one is the AchArya kaimkaryam. Latter is one of the most important kaimkaryams. When that gets united with the BhAgavatha kaimkaryam that type of kaimkaryam becomes pradhAnam over the rest In other words, it is important to combine AchArya kaimkaryam with BhAgavatha kaimkaryam. This combined kaimkaryam is pradhAnataram.
66/100: When it would be possible for one to perform Bhagavath, BhAgavatha & AchArya kaimkaryms, then that would be the the highest in hierarchy of kaimkaryams (pradhAnatamam /superlative category.
67/100: There are many kind of kaimkaryams that one can perform to BhagavAn, His BhagavathAs and one's AchAryan. It may not however be possible to perform all of these kaimkaryams to the above set of three. Hence, one should follow the guidance of the SAsthrAs to decide on the appropriate kaimkaryams. The pradhAnam among such kaimkaryams recommended by the SaasthrAs should however be those that please the mind of the One for whom kaimkaryam is intended.
68/100: When one engages in the peformance of these kaimkaryams, the bhAva visEsham is pradhAnam. Those kaimkaryams done with since -rity and relish are thus pradhAnam over those done without such attitude.
69/100: It is common knowledge that whatever a chEthanan does is for the fulfilment of a personal need and goal (sva-prayOjanArtham). One gets elated, when performing a kaimkaryam in this fashion. In reality , when one has developed the wisdom (Jn~Anam )that such a personal elation is under the control of the Lord (para sEsham), then that kind of kaimkaryam pleasing the Lord is pradhAnam over that devoid of such Jn~Anam.
PradhAnam among Bhagavath Roopams
70/100: Sriman NArAyaNA has 5 forms. These are: Param, VyUham, Vib-havam, AntharyAmi & Archai. The JIvans can select any one of the 5 forms to direct their kaimkaryams. Among this set of 5 forms, the ascending order of prAdhAnyam is Param, VyUham, Vibhavam, AntharyAmi & Archai. In other words, kaimkaryam to Archai is pradh -Anam over AntharyAmi & the kaimkaryam to VibhavAtharams is pradhA -nam over the kaimkaryam to the Lord in the AntharyAmi form. Thus the kaimkaryam to ArchA manifestation is PradhAnatamam (the higest order).71/100 : For one, who has the firmness of belief & clarity of mind that the Supreme Reality (Parabrahmam) is the indweller of all the 5 forms, he or she can select an incarnation that is dear to them for worship. That incarnation becomes PradhAnam over the others.
PradhAnam among the various YugAs
72/100: There are 4 Yugams, when one classifies passage of Time. These 4 are : Krutha,ThrEthA, DhvAparam and Kali yugams. In Kali yugam, the rajO & tamO guNams dominate over Satthva guNam, which is almost nonexistent. In DhvApara Yugam, Sattva guNam becomes a little more prominent compared to Kali yugam. In the ThrEthA yugam, the rajO and the tamO guNam decrease in proportion to the satthva guNam; the latter becomes even more prominent than in the DhvApara Yugam. In the Krutha yugam, the Satthva guNam is the most dominant & the other 2 guNAs are almost nonexistent. Kaimkaryams performed in the Krutha yugam dominated by the Satthva guNam are thus pradhA -natamam over kaimkaryams performed in any other yugam.73/100: Kali yugam is however pradhAnam over the other 3 yugams, since, it is the yugam in which a small kaimkaryam to the Lord is rewarded by a large measure of auspicious response from HIM. For instance, VishNu purANam points out that the Lord is pleased with DhyAnam of Him in Krutha yugam, performance of Yaj~nams in ThrEthA yugam, ArAdhanam in DhvApara yugam and mere nAma-sankeerthanam in the Kali yugam. Equal measure of phalan is said to be obtained by the singing of the Lord's names in Kali yugam as one would obtain by the rigorous practise of DhyAnam over the Lord's savrUpam in the Krutha yugam. Thus Kali yugam with its least arduous route of gaining the Lord's krupA is pradhAnam over the other yugams.
5. What is in this week?
April 30 - ekAdasi vrtham, SriAhobilamuth 32nd Jeer thirunakshatram
May 2 - thiruth thEr in Srirangam
May 3 - Agni nakshatra pravEsam, sapthAvarana sARRumuRai in Sri
rangam, Sri Vaduga nambi thiru nakshatram, Srimushnam Sri
VarAha jayanthi
May 4 - AmAvAsyai, "ALum pallakku" in Srirangam, Sriperumputhur
udayavar koorEsa vijayam
May 5 - Chandra Darsanam in Srirangam, Uyyak koNdAr thiru nakshatram
May 6 - Akshaya thrithiyai, Sri Balarama Jayanthi, Sri RAmAnuja
jayanthi celebrations in Pomona, Newyork, engaL AzhwAn thiru
nakshatram, Sriperumputhur Udayavar thiru manthrArttham
May 7 - Sri RAmAnuja jayanthi celebrations in Pomona, Newyork, Sri
perum puthir thiru thEr
May 8 - Sri RAmAnuja Jayanthi, sOmyAji AndAn thiru nakshatthiram,
Sri perum puthur sARRu muRai