Vol 03.007 28 May 2000
In this Issue:
1. Editorial
2. NikshEpa rakshA - Part 1 - N.S.Anantha RangAchAri
3. The Doctrine of Saranagathi - Part 1 - S.M.S.Chari
4. Sri BhishmA Sthuthi - Part 3/3 - U.Ve.Purisai KrishnamachAriAr
5. What is in this week? List of festivals and events, this week
Dear BhakthAs:
It is adiyEn's pleasure to release the seventh issue of SaraNAgathi journal today.
There are three articles in this issue:
(1) Swami Desikan's NikshEpa rakshA, one of the five RakshA granthams bequeathed to us as our kula dhanam. The others are: PaancharAthra RakshA ( authoritative coverage of the fundamental teachings of the samhithAs of PAncharAthra Agamam), Saccharrithra RakshA dealing with the religious rites of Sri VaishNavAs ,Rahasya RakshA dealing extensively with the doctrine of SaraNAgathi and GithArtha Sangraha RakshA .We are proud to present this important contribution by Dr.N.S.AnantharangAcchAr Swamy. We hope to cover the other four RakshA granthams of Swamy Desikan in the future.This rakshA grantham has been named "nikshEpa RakshA" by Swami Desikan. NikshEpa is an abbreviated word for "Aathma nikshEpa". Literally , NikshEpa means a pledge of anything deposited without a seal in great trust (mahA visvAsam). "Aathma NikshEpA means then the surender of the Lord's property, the AathmA at His feet with total trust and living free of worries thereafter. Thus Athma NikshEpa is equivalent in meaning to SaraNAgati, Athma SamarpaNam and Bhara nyAsam. The defense of Aathma NikshEpam (saraNAgati doctrine) is NikshEpa RakshA.
(2) The second article is the first in the series of articles by Dr.S.M.S. Chari on the central theme of this electronic Journal, (viz)., SaraNAgathi. Many times the Vedic and Upanishadic routes of SaraNAgathi are not covered explicitly in granthams. Hence, the contributions of Dr.S.M.S.Chari is most welcome.
(3) BhIsma Sthuthi: This third article concludes the coverage of the ten verses in salutation of Lord ParthasArathy by BhIshmA at the battle field of KurukshEthram.
Please send in your comments and suggestions on topics covered and the topics that you wish to be covered.
adiyEn,
Oppiliappan Koil VaradAchAri Sadagopan, Editor
http://www.srivaishnava.org/sgati/
2. NikshEpa rakshA - Part 1 - N.S.Anantha RangAchAri
One of the many outstanding contributions of Swami Desikan to the school of Visishtadvaita is the vindication of the doctrine of Prapatthi or SaraNAgathi. The credit of explaining, reaffirming and consolidating on solid grounds this doctrine goes to Swami Desikan who is one of the greatest successors of Bhagwadh Sri RamAnujA.
Prapatthi or SaraNAgathi was being observed as a direct means to Mukti, even before Sri RamAnujA. Sri RamAnujA gave a reorientation to it in his great GadhyAs. It is known from the Jitante Stotra, a pre-Sri RamAnujA stotra, that Prapatthi is a direct and sufficient means to MOkshA. Prapatthi is essential for all sAdhanAs. Any spiritual discipline will not be possible without it. For the commencement of Bhakthi yOgA as well for the completion of it, Prapatthi is absolutely essential. As it completes other disciplines, it is a valid and direct means to MOkshA also. It is the grace of the Supreme Lord that grants the phalA of any sAdhanA and Prapatthi is inevitable for awakening the grace of the Lord. An aspirant who gains other desires through the grace of the Lord through Prapatthi can gain the ultimate object of life through Divine grace awakened by Prapatthi directly.
According to Sri RamAnujA both Bhakthi yOgA and Prapatthi are valid means to spiritual perfection. The pramanAs for the same are innumerable.
BhaktyA paramayA vApi prapatyA VA mahamune
Prapyoham nAnyatha prApya: mama kainkaryalipsubhi:||Sri RamAnujA has expounded Bhakthi yOgA in his Sri Bhashyam, GithA Bhashyam and VEdArtha SangrahA and Prapatthi in his great GadhyAs. He has emphasised the fact that Bhakthi yOgA cannot be actualised without Prapatthi. Sri RamAnujA has synthesized the philosophy of SAdhanA in the light of the scriptures, the priceless traditions of the past and the mystic wisdom of the God-intoxicated AzhwArs.
A number of masters that followed Sri RamAnujA dealt with this doctrine of Prapatthi differently and there was a need to examine them and consolidate them in a systematised manner. This great task was achieved by Swami vEdhAntha Desikan in his magnum opus Srimad Rahasya traya sAram written in manipravALam. Swami Desikan's Rahasya-traya-saram has stood as an authority on the religion of SaraNAgathi. Swami Desikan deals exclusively with SaraNAgathi in a number of his stotrAs also, such as NyAsa Dasakam, SaraNAgathi DeepikA, adaikalap patthu, a prabandham in Tamil, deals with this doctrine. More than all these, Swami Desikan wrote a work in Sanskrit, namely, NikshEpa Raksha, in defence of Prapatthi.
NikshEpa Raksha is one of the five Raksha granthas written by Swami Desikan. This treatise is written in defence of Prapatthi. This is meant for enlightening the followers of Sri RamAnujA in the doctrine of Prapatthi. This is not for generating faith in the followers of other schools regarding this doctrine. This doctrineof Prapatthi is extolled as "mAnyam yathishwara mahanasa sampradayam" and Swami Desikan explains the significance of this doctrine according to the teachings of ancient masters like Sri Vishnuchitta, Sri Vatsya Varadacharya, Sri Atreya Sri RamAnujA and others.
Swami Desikan states the prima facie view that "Prapatthi is not a distinct and different means of MOkshA" - at the very outset and raised nine objections against Prapatthi as follows :
"swarUpa lakshana AnushTAna vidhya-drstEr-anishEdhata:
AikyA-dasaktEr-AkhyAtE: sampradAya-virOdhata: ||The nine incompatibilities pointed out are : 1. The 'anupapatti or incompatibility regarding its essential nature of being different from Bhakthi. 2. the 'anupapatti' regarding 'akshaNA' definition. 3. AnushTAna anupapatti or the absence of its adoption for MOkshA, 4. the absence of any authority enjoining it. 5. the fact of negation of any means other than Bhakthi for gaining MOkshA. 6. the incompatibility of its non difference from Bhakthi as it is only an accessory to Bhakthi. 7. the inability to perform Prapatthi. 8. it is not prominently known from the SastrAs and 9. it is contrary to tradition as it is not bequeathed by the line of teachers i.e, GuruparamparA
These Anupapatti's are described in detail one after the other in the former portion of this treatise that forms the PUrvapaksha bhAgA.
In the latter part of this work these objections are refuted one after the other in the same order and the conclusion is established that Prapatthi is a distinct and valid means for Mukti and that it is a sufficient substitute for Bhakthi yOgA or UpAsanA. It is a universal means that can be adopted by one and all for the attainment of their desired object inclusive of MOkshA.
A brief summary of the objections and their refutations is given here under.
1. Svarupa-anupapatti
Objection : Prapatthi is neither SiddharupA nor SAdhyarupA. If it is SiddharupA it cannot be enjoined to be performed. If it is SAdhyarupA, it will not be of the form of nyAnA, as it will be of the form of an action through speech or body. It will be just like stuti an accessory to Bhakthi yOgA -- vAkkAyarUpatvAt stutyAdivat jnAna Atma katvA-bhAvEna etc., This results in the abandonment of the truth 'jnAnA dEva mOkshA:'Answer : We admit that it is not "SiddharupA" and so the objection does not arise. It is sAdhyarupA, but we do not admit that it is vAchikAdi kriyAroopA. So there is no room for abandoning JnAnA as the means to MOkshA. SaraNAgathi is admitted as mAnasikA and it is sAstra janya jnAnAnadhika vishayA. It is of the form of vidhEya jnAnA and this objection does not arise.
Objection : Is Prapatthi having any accessories or not? If you say it has, then it is opposed to your statement that it is a nirapEkshOpaya.
Answer : The elaborate KarmAs and others that are required for the three yOgAs such as BhakthiyOgA and others are not required for Prapatthi - This is what is meant by nirapEk shOpaya. It does not mean that Prapatthi is not having the unique and particular accessories that are established by PramanAs.Bhakthi yOgAAdi trayEti kartavyatAbhUta
Gurutara-karmAnair-alEkshya-mAtram hi atra vivakshitam||Objection : Is Sarvadharma parityAga a vidhi? or an anuvadA? It cannot be either.
Answer : It is not a vidhi. It does not mean that one should abandon all dharmAs. Dharma lOpa is not admissible for a prapanna.SarvadharmA-sabdEna-pratuta-mOkshOpAyA-antarANam vivakshitatvAt|
It means that one gives up a desire to follow other means of liberation on account of his utter inability.
Prapadana-angabhUta-Akinchanya-puraskAra
ViruddhOpaya-antarAshA-praharaNamEva-atra tyAga iti na virodha:Similar doubts that arise regarding the svarupa of Prapatthi are all dispelled according to the authorities of jitante stotra, lakshmI tantram and ahirbudhnya samhitA|
The Svarupa-anupapatti is answered as follows :
Svanirbharatva-paryanta-rakshakaikArthya-bhAvanam|
Tyakta-rakshA-phala-swAmyam rakshasya-Atma-samarpaNam||Prapadanamapi-atra prArthanA pUrvakam parasyai dEvatAnyai
Pratyag-AtmarUpa-havishas-tyAga : ||The svarupa of Prapatthi, its accessories and the nature of Sarvadharma parityaga have been thus expounded by the great master in this work.
3. The Doctrine of SaraNAgathi - Part 1
S.M.Srinivasa ChariThe Importance of SaraNAgathi
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The doctrine of SaraNAgathi constitutes the most important subject of Sri VaishNavA religion. The concept of SaraNAgathi in the sense of seeking God or some other higher being as the sole refuge is universally accepted in all religions. All Other religions except Sri VaishNavA religion do not admit SaraNAgathi as a direct means (upAyA) to MOkshA or the liberation of the soul from bondage. In this context, the Upanishads mention explicitly gn~AnA in the sense of intutive knowledge of Brahman or the vision of God is the direct means to attain the supreme goal (parama - purushArtham). Thus says the TaittirIya Upanishad: "Brahmavid ApnOti param" (The knower of Brahman attains Brahman). The SvEtasvatAra Upanishad comments more specifically: "Having known Him, the Parama-Purushan, an individual transgresses human bondage and there are no other means to attain Him. The Upanishads also enjoin nididhyAsanA, also known as UpAsanA, and Bhakthi YOgA or unceasing meditation on God as the direct means for the attainment of the supreme goal. Thus says the BrahadAraNyaka Upanishad: "Verily, the Self (Brahman) is to be seen,to be heard,to be reflected on and to be meditated upon ". The terms (seen, heard, reflected on, meditated upon) are all synonymous as explained by Sri RamAnujA in his Sri BhAshyA. The Upanishads thus appear to teach that direct sAdhanA or means to attain God is UpAsanA or Bhakthi YOgA.Is SaraNAgathi sanctioned by Scriptures ?
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Against this general background provided by the Upanishadic teachings, the question arises whether SaraNAgathi also known as Prapatthi or total surrender of one self to God as the sole refuge could serve as the direct means for MOkshAm. Right from the time of AlvArs, all the VaishNava AchAryAs have accepted it as an alternative direct means to MOkshAm (SAkshAth mokshOpAyam). Questions have been raised as to the justification of SaraNAgathi as a direct means to MOkshA from the standpoint of VedAntha sUthrAs, since this practise appears to be a non-vedic practise without the support of scriptural texts accepted by the orthodox tradition. The objection to SaraNAgathi from these quarters is that it is a contentional dogma accepted on faith only. This is an objection raised by the followers of other schools of VedAnthA need to be answered in order to understand the significance and importance of SaraNAgathi as a direct means to MOkshA.This article is devoted to address these issues raised by the other schools of VedAnthA.What is Prapatthi ?
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Prapatthi is a Vedic doctrine which is fully sanctioned not only by the scriptural texts Sruti, which includes VedAs and Upanishads, but also by Smruthi texts, which include the IthihAsAs, PurANAs and the AgamAs. As will be explained later, the VaishNava AchAryAs have advocated Prapatthi as an alternative means for MOkshA intended for two different categories of individuals with different capacities and conditions of eligibilities (adhikAri-bhEda).Bhakthi and Prapatthi YOgAs
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According to VisishtAdvaita VedAnthA, Bhakthi yOgA and Prapatthi yOgA are the two important sAdhanAs (means) for achieving the Supreme Spiritual goal (parama - purushArthA). While the Upanishads have laid more emphasis on UpAsanA, which is the same as Bhakthi yOgA, the VaishNavA treatises have accorded greater prominence to Prapatthi. Both have been sanctioned by the Sruti and Smruti texts and they have been advocated as meeting the needs of distinctly different categories of adhikAries with different capabilities and conditions of eligibility. Bhakthi YOgA is a rigorous sAdhanA and is thus restricted to certain class of individuals.On the other hand, Prapatthi is recommended as an easier to practise path intended for all without any restrictions of caste, creed and status of individuals.In view of this, the VaishNava AchAryAs right from the time of NAthamuni have given preference to Prapatthi and advocated it as the easier means to MOkshA. Prapatthi has, therefore assumed significance in VaishNavism.Meaning of the term Prapatthi
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The term Prapatthi is derived from the root words Pra-Pad; Pad means to move on and Pra implies in the best manner. In the context of the UpAya, the term implies total self-surrender to God as the sole refuge. A more appropriate Sanskrit term for Prapatthi is Athma-nikshEpA or BharAnyAsA, that is to place the burden of protection of the Self in the care of the God.It is also known as SaraNAgathi or seeking God as the sole refuge.We shall explain later the nature of Prapatthi, its various components, the method of observance and its other important features.For now , we shall focus on how this doctrine is rooted in the VedAs, Upanishads and the post-Vedic treatises.Antiquity of the Doctrine
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Prapatthi as a doctrine is a very ancient one with its deep roots in the vEdAs. There are numerous statements in the Rg vEdA referring to the basic principle of SaraNAgathi., viz., that an individual pleading his inability to achieve a desired object seeks with fervent prayer the help of a divine power. The Vedic seers were fully conscious of the fact that none other than the Divine Being is capable of protecting man from the ocean of bondage (na hi tvadanyah puruhUta kasccana: Rg vedam VIII.66.13). God is regarded as a dear friend and near relative of all human beings (tvam jAmir janAnAm agnE mithrO asi priyah, sakhA sakhibhya Idyah..Rg Vedam I.75.4). He is compared to the non-leaky boat that can safely take persons from one shore to the other, through the turbulent waters of life (dhaivIm nAvam svaraithrAm anAgasam asravanthIm a ruhEma svastayE : Rg Vedam X.63.10). The Vedic seers have, therefore, sought in all their prayers the grace of God for achieving their desired objectives.We shall cite one important hymn of the Rg VedA, which is also reiterated in the IsAvAsyOpanishad that contains the reference to SaraNAgathi. This hymn addressed to Agni reads: "agnE naya supathArAye asmAn visvAni deva vayunAni vidvAn; yuyodhy-asmaj-jhurANameno bhUishtAm te nama ukthim vidhema" (Rg Vedam: I.189.1). This rk means: "O Agni! lead us along the auspicious path to prosperity, O God, who knowest the means of attainment, remove all the obstacles coming in our way; we shall offer unto Thee salutation with the expression of namah". According to the intrepretation of Swami Desikan, Agni in the hymn refers to the Supreme Being as its antharAthmA and the word "namah" signifies the act of self-surrender to God. Another hymn states explicitly that the person, who offers prayer with the expression of "namah" (implying self-surrender) is to be regarded as one, who has performed a good sacrifice (sOdhvarah) almost equal to the formal sacrifice done in the consecrated fire by offering the faggots (samith) along with the recitation of the mantrAs (yah samidha ya Ahuti yo vedena dadAsa marto agnayE;yo namasA svadhvarah..Rg Vedam VIII.19.5). The interpretaion of this hymn in favor of self-surrender (Athma-nyAsa) is upheld by the Ahirbhudhnya SamhitA XXXVII.37 (samit sAdhanAkAdinAm)
The Upanishads have given expression in clearer terms to Prapatthi as an upAyam for MOkshA.Thus, the SvEtAsvatara Upanishad says: "I as an aspirant of MOkshA seek refuge in that effulgent God, who crates BrahmA first and who verily delivers to him the VedAs, etc (yO brahmaNAnam vidadhAti pUrvam-- -- mumukshur-vai saraNam-aham prapdhyE)". The Taittiriya NArayaNa Upanishad extolls nyAsA (Prapatthi) and enjoins that the Self is to be surrenderd to Brahman with the praNava manthram (tasmAn-nyAsamEshAm tapasAm Atiritam-Ahuh....brahmaNE tvA mahasa Om-iti-AtmAnam yunjita: TN Up -147.8). The Kathavalli Sruthi, which is not extant but frequently referred to by Swami Desikan and other VaishNavite AchAryAs, contains the rahaya manthram known as dhvayam, which enunciates the essence of SaraNAgathi. Thus, there is full Vedic support for the doctrine of SaraNAgathi.
4. Sri BhIshma Sthuthi - Part 3/3
From the Commentaries of Sri Purisai KrishnamAchAriar, translated by Sri V. SadagopanSlOkam 7:
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Vijaya-ratha-kuDumBha Attha-thOthrE
dhrutha hayarasmini tacchriyE-IkshaNeeyE
Bhagavathi rathi: asthu mE mumUrshO:
yamiha nireekshya hathA gathA: sarUpam(Meaning): At the last moments of my life, May my mind be rooted in that BhagavAn, who vowed that the chariot of ArjunA is the family to be protected by Him soundly, who held the whip in His divine hands to drive the horses and Who stole the hearts of all! May adiyEn be blessed to see that beautiful sight of Him as Sri ParthasArathi! It is indeed a fact that all those, who lost their lives in that battle field attained mOkshAm because they had the good fortune to see the Lord with their own eyes.
(Comments): Dharma SAsthram declares that one should protect his family at all costs, even if some of those acts are not allowed normally. Lord ParthasArathi seemed to have observed those injunctions of Dharma SAsthram, when He abandoned His vow (not to take weapon in the battle between the PANdavAs and the KauravAs). His intent was to save the Vijaya-ratha KuDumbam. Our Lord's sankalpam was to decrease the bhAram (the burden) of the Earth (BhU BhAram). Insignificant ones like us are not qualified to analyse His motives for breaking His vow. BhagavAn has Yogic powers beyond description. BhIshmA was one, who secured MOkshAm by the blessings of Dhivya darsanam of the Lord during his last moments and his statements are adequate for us to follow.
SlOkam 8:
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lalitha gathi vilAsa valguhAsa-
praNaya nirIkshaNa-kalpithOrumAna:
krutham-anukruthavathya unmadhAndhA:
prakruthimagan kila yasya gOpavadhva:(Meaning): There is no surprise in the warriors achieving mukthi by following Kshathriya dharmam. Even the Gopis withoutsophisticated knowledge achieved Mukthi by enjoying the leelAs of the Lord. Gopis became the objects of the affection and respect of the Lord and they participated and reflected on the deeds of their Lord and attained MOkshAm. They became fortunate through the observance of the beautiful gait of the Lord, charming playful activities, bewitching smile, merciful glances and became objects of His affection and attained the suprme anugraham of MOkshA Siddhi.
SlOkam 9:
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munigaNa-nrupavarya-sankulEntha:
sadhasi yudhishtra rAjasooya yEshAm
arhaNam-upapEdha IkshaNiyO
mama dhrusi gOchara yEsha AvirAthmA(Meaning): Those assembled in YudhishtrA's rAjasooya yAgam -- the ghOshti of sages, well known kings - praised the unmatchable beauty, the most merciful glances of the Lord and offered their tributes.That Lord, who received all those salutations is standing in front of me and blessing me with His darsana soubhAgyam. My blessings have no match and are immeasurable.
SlOkam 10:
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tam-imamam-ajam sarIra-bhAjAm
hrudhi hrudhi dhishtitham-Athma-kalpithAnAm
prathidhrisam iva naikadhArkam yEkam
samadhigathOsmi vidhUtha-bhEda-mOha:(Meaning): I have now understood that the primordial Lord (without any birth) shines in the hearts of every one of His creations. Knowing this supreme truth, my ignorance has been removed now. The Sun in the firmament is Only One and yet is seen by every eye. Even though there are multitudes of eyes that experience the Sun, that Sun which is being seen has no differences. The same Sun is seen as reflections in the waters stored in limitless vessels and yet has no variations. Just like that, the ParamAthmA experienced by countless yOgis in their hearts is one and the same. I have now realized this supreme truth and have become fulfilled.
(Comments): Thus the grand sire of BhArathA clan eulogized Lord KrishNA in the battle field and surrendered his mind, speech and indriyAs at the holy feet of the Lord. Due to the command of the Lord, there was total silence at that time of surrender. The Athma JyOthi of BhIshmA, the great devotee of the Lord, reached the sacred feet of the Lord.
Srimath BhAgavatham, First Canto, Ninth Sargam : 33-42
May 29 - ekAdasi vratham
May 31 - Sri Ahobila muth 39th jeer Sri parAngusa yatheendra maha
Swami Desikann thiru nakshatthiram, agni nakshatthira nivruthi
Jun 02 - Sri thiruk kOshtiyoor nambi thiru nakshatthiram,
bodhAnaya amAvAsyai
Jun 03 - Sri poundrika puram Andavan, Sri mannAr kOil Andavan Sri
Ranganatha maha Swami Desikann thiru nakshatthiram,
amavAsyai thithi
Jun 04 - Sri nAlu kavip perumAL nallAn thiru nakshatthiram. Sri
perumputhur Sri udayavar satha kalasa snapanam
Jun 05 - thrutheeyai, punarpoosam, vrushabam Subha muhoorttham
Jun 07 - Sri SingaperumAL kOil garuda sEvai
Jun 09 - Sri AzhwAr thiru nagari nava thiruppathi and Sri
viNNARRangarai Sri lakshmi samEtha Sri neelamEga perumAL
garuda sEvai
Jun 11 - Sri dasami, hastham, mithunam subha muhoorttham
Jun 12 - ekAdasi vratham
Jun 13 - Sri periya thiru malai nambi thiru nakshatthiram
Jun 14 - Sri nammAzwAr thiru nakshatthiram (already moved to May
due as explained in Sri Nrusimhapriya), Sri thiruvAy
mozhi pillAi thiru nakshatthiram, Thiruch chithra koodam
(Chidambaram) garuda sEvai, Mysore Sri Rangarajapuram
Sriranganatha vENu gOpalaswami thiruth thEr
Jun 15 - thiru allik kEni Sri theLLiya singaperumAL garuda sEvai
Jun 16 - Sri mannArkudi Sri rAjagOpalaswami theppam
Jun 19 - Sri kAnchipuram Sri jyEshtAbishEkam
Jun 20 - sravana vratham
Jun 28 - ekAdasi vratham, Sri Koorma Jayanthi
JEshtAbhishEkam for Sri Ranganathan and Sri ArAamuthan also takes
place in this month.