Vol 03.005 14 May 2000
In this Issue:
1. Editorial
2. AdhvaithA & VisishtAdhvaithA on "Tat Tvam Asi" - Part 2 - Sri M.S. Hari
3. Sri BhishmA, the Grandsire of mAhAbhAratham - Sri N.S.Anantha RangAchAr
4. Bhisma Sthuthi - Part 1 - Sri Purisai KrishnamAchAriAr's commentary
5. What is in this week? List of festivals and events, this week
The fifth issue of Volume 3 is being placed at the sacred feet of our AzhwArs and AchAryALs.
This issue houses three articles. The first one is the second part of the three part series by Sri M.S.Hari on the vEdha MahA VAkyam (Tathvamasi) commentary consistent with Sri VaishNavite view. The second article is by Sri Ananatha RangAcchAr swamy on the grand sire of MahA BhAratham, who blessed us with Sri VishNu SahasranAmam and Bhishma Sthuthi. He is recognized as one of His greatest bhakthAs by GeethAchAryan Himself. The third article is the commentary of Sri Purisai KrishNamAchAr Swamy, the SampAdhakar of Nrusimha PriyA magazine. This sthuthi is a moving salutation by BhIshmAchAryAL about GeethAchAryan at the battle field of KurukshEthram.
Your SaraNAgathi journal is growing. The statistics on the current readership profile is as follows:
Approximate Subscribers : 300
From India: 100
From Abroad: 200We are delighted to acknowledge the growth in membership. Our fundamental goal however is to focus on the coverage of Sri VaishNavA doctrines in general and the most important of them all, the SaraNAgathi doctrine in particular.
May the SaraNya dampathis continue to bless us all in our efforts to learn more about the glories of SaraNAgathi tatthvam, perform prapatthi at the sacred feet of a SadAchAryan and live the life of a prapannA after prapatthi.
adiyEn,
Oppiliappan Koil VaradAchAri Sadagopan, Editor
http://www.srivaishnava.org/sgati/
2. AdhvaithA & VisishtAdhvaithA on "Tat Tvam Asi" - Part 2
M S HariLet us now see the interpretations of AdhvaithA and VisishtAdhvaithA and then proceed to arguments and counter-arguments between the two in ascertaining the purport of the verse under discussion.
First, Let us examine the verse Tat Tvam Asi from the standpoint of Sri Adi SankarA who is regarded as the greatest preceptor as far as AdhvaithA School of philosophy is concerned. AdhvaithA's key concept is "Nirvisesha Chin MAtram Brahma" meaning the Brahman is not qualified by any characteristics (attributes) but only knowledge-self is reality and nothing other than this Brahman is existing. The Brahman is obstructed/covered by AvidhyA (which cannot be expressed in words but is of nature opposite to knowledge-self) and appears as JeevAtman and thereby creating a false appearance of universe having bbEdha (difference). Once the JeevAtman (who is Brahman covered by AvidhyA) realizes that he isonly the Brahman that is without any attributes and only knowledge-self reality and nothing other than this Brahman is true (merely by studying and getting knowledge from the AbbEdha Sruthi) , then he attains liberation called Jeevan-mukti. He gets out of AvidhyA thus gets liberated - He gets his false impression of bbEdha removed and this is liberation. Sri Adi SankarA has classified certain verses of Veda as MahA VAkyAs (eg., Tat Tvam Asi) and argues that only these are authoritative. He says that the Veda gets significance as authority only when it teaches something which is not known by any other authority. BbEdha (difference) is known through sense organs itself (pratyaksha pramAnam). AbEdha (identity) is known only through the Veda. Therefore the Veda's meaning is only AdhvaithA. The bEdha Sruthis are not important and only talk about the false bEdha when AvidhyA covers the Brahman. Sri Adi SankarA interprets this verse "Tat Tvam Asi" to mean "The Jeeva and the Brahman are identical and there is not difference between them and as such is the reality". This is also a literal interpretation. Sri Adi SankarA has accepted "Swaroopa Iykyam" that is absolute identity in reality between JeevAtman and ParamAtman (Brahman) and has ruled out difference.The verse "Tath Tvam Asi" has three words in it. They are "Tath", "Tvam" and "Asi". "Tath" denotes the Brahman that is held as the absolute cause of the universe. It is ascertained in this Sath VidyA that Brahman is the material cause of the universe and the instrumental cause of the universe. Material cause is the one that undergoes change to become the effect. For example, mud is the material cause for the pot. The instrumental cause is the one that brings out the effect by his wish and action. For example, the potter is the instrumental cause in making the pot. Here in this VEdhAnthA, the Brahman is held as both material cause and as the instrumental cause and the universe is the effect. The comparison of mud, gold, iron etc denotes that the Brahman is the material cause. Brahman's wish to become many and hence his creation denotes that Brahman is the instrumental cause also. Further it is stated that knowing Brahman, everything becomes known. This ascertains the Brahman as material cause for the universe. Therefore the term "Tath" denotes Brahman who is qualified by characteristics like being the cause of the universe, greatest in terms of reality, form attributes and unparalleled-unsurpassed supreme lordship, having the entire universe as its body/mode, having infinite divine qualities, untouched by all impurities etc. The term "Tvam" denotes the Jeeva (here Swetaketu) who is finite, bound by its own karma and suffering in the material world. These two entities appear to be two different entities as their nature/reality and characteristics are contradictory in nature to one another. But still, the Veda Verse "Tath Tvam Asi" conveys identity of the two entities. Further the "Brahman" is declared as the material cause without a second entity. This means that we have to negate the qualities of the two entities as discussed above and accept the identity of them that is only the knowledge-self reality without any attributes/qualities. Sri Adi SankarA also quotes from the Veda "Niranjanaha etc" and "Nethi Nethi" in favor of negating the qualities of Brahman. Thus Sri Adi SankarA interprets this verse and argues that "Brahman which is only knowledge-self reality is without a second entity - Brahman is not having any characteristics". Therefore AdhvaithA purely talks about the identity of ParamAtman and the JeevAtman and says that the Jagat is "MityA" - "Illusion" like the mirage in the desert. In this context, the Brahma Sutras in the fourth pAda of first chapter of KArAnAdhikarana namely "PrathignyA Sidherlingam Asmarathyaha", "Utkramishyata Yevam BhAvAtthiowdalomi" and "Avasthiterithi KAsakrtshnaha" are interpreted by Sri Adi SankarA in accordance with his AdhvaithA philosophy.
We now take up the interpretation given by the VisishtAdhvaithA School of philosophy for the Vedic verse "Tath Tvam Asi". As told earlier, "Tath" denotes "Brahman" and "Tvam" denotes the "Jeeva" as per the discussion above regarding individual qualities associated with them. These two appear different entities but the verse ascertains identity of them. This identity is not the identity in nature-reality (Swaroopa) as told by Sri Adi SankarA. "Tat" denotes the "Brahman" who is attributed with characteristics like being the only cause of universe, having the universe as his body etc. The term "Tvam" also denotes the same "Brahman" who is attributed by Jeeva (here Swetaketu) as his body. Therefore "You are That" means "O Jeeva! (Here O Swetaketu!) You are the body/mode of the Brahman who is the cause of the universe and has got the entire universe as his body". This statement needs more explanation. There is a concept called "SAmAnAdhikaranyam" in Sanskrit language. It is a grammatical concept, which needs explaining now before explaining in detail the explanation given by VisishtAdhvaithA regarding the verse "Tath Tvam Asi". The understanding of this grammatical concept is required for further discussion. PAnini explains this concept in his grammatical treatise. Bhagavat RAmAnuja follows the same explanation and has explained this concept in his celebrated work called "VedArtha Sangraham" as "SAmAnAdhikaranyam Hi Idvayoho Padayoho PrakAraI dvaya Mukena EkArtha Nishtatvam". The meaning of this runs as follows: "When two (or more) words denote the same object by denoting the object through the each of the different qualities of the object, then those words are called "Equally denoting words in all aspects" otherwise called in Sanskrit as "SAmAnAdhikaranyam". We can understand this concept by an example as follows: Consider the Sanskrit words "Swethaha Samudrotbhavaha Shankaha mama vastuhu" All these three words denotes an object that is mine. It is a "conch shell - Shankaha". The term "Swethaha" denotes the conch shell by its quality "Whiteness". The term "Samudrotbhavaha" denotes the same object by its quality of being born from the sea. It is not necessary that those objects which are white should be born from sea and the vice- versa - still here in this group of words, the words end up to convey the same object by denoting it by its different qualities/attributes. Thus is the concept of SAmAnAdhikaranyam explained. Now we will apply this to the Veda verse under discussion "Tath Tvam Asi". "Tath" is a word that denotes the "Brahman" by the qualities of Brahman like being the cause of the universe, having the universe as his body, infinite etc. "Tvam" is a word again denoting the same "Brahman" by the quality of Brahman which is having Swetaketu (Jeeva) as His body. This is how the Veda here talks about both the entities (ParamAtman (Brahman) and the JeevAtman) by SAmAnAdhikaranyam.
In the example quoted to understand SAmAnAdhikaranyam, when the conch shell was denoted by the word "Swethaha", whiteness is not the conch shell but only a quality possessed by the conch shell inseparably. Similarly when the conch shell was denoted by the word "Samudrotbhavaha", being born from sea is not the conch shell but only a quality possessed inseparably by the conch shell. Like this, "being the cause of universe", "having the universe as body" etc are attributes/qualities possessed by the Brahman which are different from Brahman who possesses them. Similarly, the Jeeva is an attribute (body/mode) of Brahman who is different from Brahman but is inseparable from Brahman. The word "Tath" denotes the Brahman by his qualities like "Being the cause of the universe", "having the universe as his body/mode" etc. The word "Tvam" also denotes the same Brahman by his quality of having the Jeeva as his body/mode. This is how the "identity" is conveyed by the verse "Tath Tvam Asi" and it is not the identity of nature- reality (swaroopa) as told by Sri Adi SankarA as per AdhvaithA.. Though the AdhvaithA also used sAmAnadhikaranaya here in this context, it does not hold well as per their identity in nature-reality (swaroopa) of Brahman and Jeeva. The AdhvaithA application of sAmAnadhikaranyam violates the rule of the same as they negate the qualities to establish identity whereas sAmAnadhikaranyam is based on qualities as we saw its definition. Therefore the application of sAmAnadhikaranyam by VisishtAdhvaithA alone is in accordance with the SAstra. Thus is the interpretation of "Tath Tvam Asi" by VisishtAdhvaithA.
3. Sri BhishmA, the Grandsire of mAhA bhAratham
Sri Anantha RangAchArWho Is BhIshmA ?
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BhIshmA is one of the great personages of the BharathA clan. He was respected by all as the "grand sire ". He was a great devotee of the Lord and was endowed with an unique spiritual insight and experience. The teaching of BhIshmA to YudhishtrA enshrines the supreme most wisdom. In valour, he was superior to every other hero of his times. It was he who fought with the great Sri ParasurAmA and proved to be his equal in valor.The Lineage of BhIshmA
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The MahA BhAratham describes how a king by the name of MahAbhishA was born as Shantanu on account of a curse and married GangA and how the eight Vasus cursed by Sage VasishtA were born as sons to Shantanu and GangA. At the time of her marriage to Shantanu, GangA had imposed a condition that Shantanu should never interfere or obstruct her from doing anything she liked as a condition of marriage to him. She also warned Shantanu that she would abandon him and go away, if he objected to her actions. GangA had promised the Vasus that she will throw them into the river, the moment they were born to free them their curse of having an earthly life. GangA threw into the river the seven children born to her, one after the other, as soon as they were born saying "I make you pleased". The saddened Shantanu did not obstruct GangA, though he was highly displeased. When GangA took her eighth son in her arms to throw him into the river as usual, Shantanu could not bear the familiar sight. He shouted at his wife GangA and asked : "Who are you ? Why are you killing your own children ? Will you not spare this child atleast?". Then GangA revealed her identity and the curse of Vasishta that required her to throw the seven of the eight sons, who were Vasus. She assured Shantanu that the eighth son will be spared and that he would become a great person.It was this eighth son of King Shantanu and GangA who came to be known later as BhIshmA. Mother GangA disappeared then with the child. She saw to it that her son was given the best education and training.Shanatanu's reunion with his son
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Few years after GangA's disappearance with her newly born son, king Shantanu went for hunting on the banks of GangA river. There, he saw a young boy stopping the flow of the mighty river through a dam formed by his arrows. The king was astounded by the might of that young boy.At this time, GangA presented herself before the king and presented the boy named DevavratA to him and said : "This is our eighth son. I have taken care of him so far. He is proficient in arms and you can now take him with you." The achievements of the boy were described by Mother GangA as follows: "Do not think our son is an ordinary person. He has studied the VedhAs and VedhAngAs under Sage VasishtA. He has gained mastery in the ancient science of handling weapons. He is an equal to IndrA, when he wields the bow. He is a master of all the ShAsthrAs known to Bruhaspathi. He knows all the weapons known to sri ParasurAmA. He is a master in RAja Dharmam also."
The son's life with his father
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The father returned to his kingdom with DevavrathA. The king's joy was immense and he made DevavrathA as the YuvarAjA or heir-apparent. Time passed on. Once king Shantanu went to the banks of YamunA for hunting and there he came across a beautiful maiden. He fell in love with her and wanted to marry her. The father of that woman was the chief of the fisherman tribe and let the king know that the condition for marrying his daughter was that the king should promise to make the son born of his daughter become Shantanu's successor. Shanatanu could not agree to this condition as he could not ignore his noble son, DeavavrathA. The king returned to his capital broken hearted and pined with love for Satyavathi, the daughter of the chief of fishermen.In due course, DevavrathA came to know about his father's love for Satyavathi. He approached the father of Satyavathi and made a proposal for the marriage of his father with Satyavathi. DevavrathA took a vow right then and there that he would himself place the future son of Shanatanu and Satyavathi on the heriditary throne as the successor to Shanatanu. He also took a vow that he himself would never marry at all so that there may not be any fear in the mind of Satyavathi's father regarding the claims by anyone for the throne after his death. DevavrathA took this vow: "From today, I will observe the vow of celibacy. The eternal world will be there for me even without possessing a son".
The name BhIshmA & his life in HasthinApuram
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DevavrathA acquired the name BhIshmA because of the unique vow that he took for the sake of making his father happy. Even the Gods admired the supreme sacrifice DevavrathA made and gave him the name of BhIshmA. King Shantanu was so pleased with his son that he granted a boon which made it possible for BhIshmA not to be overtaken by death, unless it was his desire.BhIshmA and the happenings in HasthinApuram
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BhIshmA was a witness of a number of events that took place in HasthinApuram such as the death of his father (Shantanou), the coronation of his son, chithrAngadhA, the death of ChithrAngadhA and VichithraveeryA, the birth of DhritrAshtrA, PaaNdu, VidhurA, the birth and growth of PANdavAs and KauravAs. Through out all these decades, BhIshmA was firm in the observance of his vow as a celibiate. His guidance was sought and obtained by all of the generations of kings and their families. It was BhIshmA who gave proper education to the KauravAs and PANdavAs. His words of counsel to the KauravAs were of no avail and the MahA BhArathA war broke out. As a loyal subject of the reigning king, BhIshmA fought on the side of DuryOdhanA in that great war. The pANdavAs were very dear to him and it was cruel fate that aligned him againsthis own grandsons. He was the commander in chief of the KauravA army and nobody could equal him in valor. BhIshmA was indeed an invincible warrior. It was with the consent and the blessings of BhIshmA that YudhishtrA, the eldest of the pANdavAs commenced the war.BhIshmA and his devotion to the Lord
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BhIshmA was a great devotee of the Lord. He had taken a challenge that he would make Sri KrishnA wield a weapon against His (Sri KrishnA's) own vow of not using any weapon in that war. BhIshmA was fighting fiercely and the pANdavA army was broken up and fleeing in all directions. Though Sri KrishnA was encouraging the warriors and the generals of the pANdavA army, it was of no use. Sri KrishnA in a fit of fury declared that He alone would destroy BhIshmA, DhrONA and others. Then He rushed towards BhishmA -- after jumping down from the chariot of ArjunA-- holding the terror-striking Sudarsanam in His hand.The reaction of BhIshmA was reverential. He was unmoved and he addressed Sri KrishnA as follows: "Oh MaadhavA, Lord of all the Worlds ! Come and do away with me. I shall gain all auspiciousness, if I am killed by Your hand. I shall be honored in all the worlds on account of this noble death ". Sri KrishnA chose not use His chakram against BhIshmA.
Thus, BhishmA won in this challenge. The pANdavAs had to conquer BhIshmA by means of a plan hinted at by BhIshmA himself.
ArjunA had built a bed of arrows for BhIshmA as he waited for the advent of UttharAyaNam to shake off his mortal coils. After the war was over and after crowning of YudhishtrA, Sri KrishnA advised YudishtrA to approach BhIshmA -- propped up on his bed of arrows-- and receive instructions on dharmA and all other aspects of ruling the kingdom. Sri KrishnA said all that knowledge would be lost, when BhIshmA would die and hence this exhortation was very meaningful.
We see another side of BhIshmA as a great savant and devotee. Lord Sri KrishnA Himself praises him in unique terms. The great saints, stages and savants of the times such as VyAsA, NaradhA, Paila, ShandilyA, Devala and others had assembled around BhIshmA and seeing Sri KrishnA their Lord there, BhIshmA praised Him. This praise is celebrated as "BhIshma sthavarAjA ". Being permitted by BhIshmA, YudhishtrA put him a number of questions to know the supreme secrets of DharmA and BhIshmA answered patiently and expounded the tenets of DharmA. BhismA taught YudhishtrA Sri VishNu Sahasra nAmam and other supreme truths. At the end, BhIshmA set his eyes on Sri Sri KrishnA and sought the Lord's permission to cast his body. The Lord said : "You shall attain the state of Vasus. There is nothing sinful in you. You are a great lover of your father. You are a royal sage. So death is under your control."
The last message of BhIshmA to YudhishtrA was this: 'You must strive for truth. Truth is the supreme strength. One should be ever compassionate. People should be ever devoted to the VedA, righteous conduct and austerities'.
BhIshmA's Wisdom
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BhIshmA's experience and wisdom were so vast that that his teachings are universal and invaluable. He taught that non-violence, truth, forgiveness and conquest over anger are the charactrestrics of DharmA and that only by following the path of DharmA can one gain happiness."Mercy towards all beings and giving protection to all beings form the supreme dharmA. That DharmA is conducive to the good of all and which leads the universe to right action."
"Man should neither talk nor think carelessly of four things (viz) ., evil deeds, harsh deeds, carrying tales and uttering falsehoods".
BhishmA's position in MahA BhAratham
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BhIshmA occupies a glorious position in the galaxy of the personages of MahA BhAratham. He is known for his supreme devotion towards the Lord.He is a great "neethiparA " and was admired even by Lord Sri KrishnA.
4. Bhisma Sthuthi - Part 1
Sri Purisai KrishnamAchAriAr's commentary - translated by V.SadagopanThe birth of BhIshma Sthuthi
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Sri BhIshmAcchAr, the grand sire of the KauravA and PAndavA clans was lying on a bed of arrows after a firece battle with the PAndavA army. Lord Sri KrishnA, who had vowed not to take any weapons during the MahA BhAratham war was driven to use His chakram to destroy the threatening BhIshmA. Earlier, BhIshmA had pierced the kavacham of Lord Sri KrishnA with his fierce arrows and the Lord was bleeding from the wounds. ArjunA was about to be attacked severly by BhIshmA. That is when, SriParthasArathi jumped down from Arjuna's chariot with Chakram in His hand to destroy the threatening BhIshmA. When BhIshmA saw the Lord rushing at him with dust covered ThirumEni from the day's exertions and with blood flowing out of the wounds from his arrows, he was overcome with devotion and thought of the rare bhAgyam of the darsanam of the Lord in the battle field towering over him.We have to remember that BhIshmA's Kshathriya dharmam required him to support his king (DurYOdhana of evil mind) as the commander-in-chief of the KauravA army, although he had no heart to attack or kill the PAndavAs. On the subha-darsanam of the Lord rushing at him, ten slOkams poured out of the mouth of BhIshmA to celebrate his bhAgyam.
These ten verses constitute BhIshma Sthuthi or BhIshma sthavarAjam. We will summarize the meanings of these ten slOkams from Srimath BhAgavatham that were considered for recitation as nityAnusandhAna kramam by HH the 42nd Jeeyar of AhObila Matam every day. The translation is from U.Ve. Sri BhAshya SimhAsanam Sri Purisai NadadUr Sri KrishnAmAchAr Swamy, the grandson of the revered 42nd Jeeyar of AhObila Matam (in Jeer's poorvAsramam).
SlOkam 1
********thribhuvana kamanam tamAla varNam(meaning): May the appearance of this most beautiful thirumEni in all the three worlds with the blue (effulgent) hue like the TamAla tree, shining radiantly with the golden yellow pIthAmBaramreminding one of the bAla Sooryan and the charming curly black tresses adorned face stay forever in my blemishless mind!
ravikara gouravaamBaram dhadhAnE
vapuralaka kulAvruthAnanAnAbhjam
Vijaya sakhE rathirasthu mE anavadhyA(Comments): Here BhIshmA prays for the attachment of his mind in the subhAsrayam of the Lord without seeking any returns (anavadhyA rathi:). Praying to the Lord with expectation of a boon is adhamAchAram. Seeking and enjoying his darsanam without any expectation of rewards is uttamAchAram (superior way).
SlOkam 2:
*********yudhi thuraga rajO vidhUmra vishvak-(Meaning): As Sri ParthasArathi drives the chariot with great speed in the battle field, the dust arising from His rapid movement raises a lot of dust that settles on His face and hair. As the Lord conducts sArathyam with great speed, the curly tresses fall on His cheeks and He does not even have the time to move them away and to tie them in to a bun. Lord has such intensity to help in destroying the enemies of the PAndavAs. The exertions from these efforts result in the formation of beads of sweat on His face and yet the beauty of His face did not diminish even by an iota. Meanwhile, the wounds caused by my sharp arrows lead to a copious flow of blood from His chest. May my mind achieve layam in the Lord of this rare beauty as He serves His bahkthan, Arjunan!
kacha lulitha sramaAryalankruthAsyE
mama nisithasarai: vibhidhyamAna-
thvachi vilasathkavachE asthu KrishnA AthmA(Comments): The Lord has aprAkrutha, Suddha satthva dhivya mEni. Therefor, He does not sweat, bleed or is covered by dust from exertions. Here, just to please His dear friend ArjunA, the Lord goes through this drama. Our Lord also wanted to reveal to the world the power of BhIshmA's arrows. To please both of His bhakthAs, our Lord set aside His avathAra mahimai and took on the role of ordinary human being. Even ArjunA did not get to see this extraordinary sight, where as BhIshmA had the rare blessing to enjoy this svarUpam of the Lord as Bhaktha Kinkaran (the servant of His devotees).
May 19 - Sri Bhattar thiru nakshatthiram, Sri perum puthur Sri
Adi kEsavan jyEshtAbishEkam
May 20 - thiru aranga perumAL Araiyar thiru nakshatthiram
May 20 - Sri Ahobila muth 35th jeer, Sri Ranganatha yAtheendra
mAhA dEsikan thiru nakshatthiram
May 22 - Kanchi Sri Ratha uthsavam
May 24 - srvaNa vrtham, kAnchi theertha vAri
May 25 - Sri Ahobila muth 27th jeer Sri VeerarAgava yatheendra
maha dEsikan thiru nakshatthiram
May 29 - ekAdasi vratham
May 31 - Sri Ahobila muth 39th jeer Sri parAngusa yatheendra
maha dEsikan thiru nakshatthiram, agni nakshatthira
nivruthi