aboutdirectorssubscriptionissuescontentsFeedback
 
Vol 03.008 
04 June 2000

In this Issue:
1.  Editorial
2.  NikshEpa rakshA - Part 2 - Sri N.S.Anantha RangAchAri
3.  Ubhaya Lingham - Part 1 - Sri M.S.Hari
4.  DAsA - Prof Sri M.G.Prasad
5.  What is in this week?  List of festivals and events, this week

1.Editorial

Dear BhakthAs:

The 8th issue of the SaraNAgati journal is  placed  today  at  the sacred feet of the SaraNya Dhampathis.

In this issue,  we continue with Dr.AnantharangAcchAr's article on the  rakshA  grantham  of  Swami  Desikan  on SaraNAgati or Aathma nikshEpam. The second  to  the  Sixth  objections  raised  by  the opposers to the SaraNAgati are answered by Swami Desikan here.

The  second article by Sri M.S.Hari is another deep article on the Ubhaya LingAdhikaraNam of Brahma SoothrAs. Two cardinal  doctrines of  VisishtAdvaitham find their support form Veda VyAsa here. This article like the previous one would need a deeper study  in  sofar as they deal with the fundamentals of our ancient sampradhAyam.

The  third  article by Professor M.G.Prasad is a salutation to the DaasAs of Sriman NaarAyaNan. The Daasatva experience and the  mind set of the Daasan as a sEsha bhUthan of the Lord is covered here.

Please let us know of your comments and suggestions on the ways to serve you better.

adiyEn,
Oppiliappan Koil VaradAchAri SatakOpan, Editor
http://www.srivaishnava.org/sgati/


2.  NikshEpa rakshA - Part 2
Sri N.S.Anantha RangAchAri

Second  Objection:  The  Second  objection  raised   against   the definition  of  Prapatti  is  answered as follows.

There  is  no "angi " over the above the six factors mentioned. Of the six, "nikshEpa"is described as the main  and  the  others  are accessories.  'Prayer'  is described as Sharanagathi on account of the fact that it gets included in Sharanagathi and that  it  is  a "pradhAnabhUtanga"|.  According  to the SAtyaki tantrA, 'nyAsa' is described as the main or  'angi'  in  the  primary  sense  in  the statement  "anEnaiva  tu mantrENa svAtmAnam mayi nikshipEt"| It is thus established that Prapatti can be properly defined.

THIRD OBJECTION: The objection that it is not seen among  ancients that  anyone  was liberated through Prapatti alone as evidenced in the scriptures is refuted as follows :  It  cannot  be  said  that Prapatti was not at all observed. Nor can it be said that Prapatti was  not  performed  for  Moksha. Vibheeshana and others performed Prapatti as known from the Ithihasas and Puranas. It is very  well known that Kshatrabandhu. Muchukunda and others performed Prapatti as  a  direct  means  to Mukti. "tvAmEva saraNam prApya nistaranti manIshiNa:, is a well known statement.

FOURTH OBJECTION : The  objection  that  there  is  no  injunction enjoining  Prapatti  as "one should perform Prapatti" is countered next  as  follows  :  It  is  established  that  mantras  are  all "vidhipara"| The scriptural  authorities  such  as,  "mumukshurvai sharaNamaham  prapadyE",  OmityAmAnam yunchIta" prescribe prapatti for being saved. The sum and substance of Sri Rama Chandra  Shloka is  "abhayaprAptikAmO mAm prapadyEta" are all positively enjoining Prapatti. The SAtyakitantra says "tam gaccha sharaNam Harim"| This is established by Sruti and others and so it cannot be  said  that it is not established.

FIFTH OBJECTION : If it is argued that any means other than Bhakti is  negated  in  the statement "tamEnam vidvAn amrta: iha bhavati,nAnya : panthA ayanAya vidyatE" |

The   answer   is    given    that    "nAnya:"    means    "bhakti prapattivyatirikta:"  The rule regarding the general and exception points out that the negation applies to that which is  other  than prescribed.  Just  as  there are different modes of Upasana "Nyasa Vidya" also is one included in them. So this  objection  does  not arise.

SIXTH  OBJECTION  :  The next objection raised is that Prapatti is one with Bhakti yoga, being an accessory to  it.  The  authorities that  prescribe Prapatti do so as an "anga" or accessory to Bhakti yoga. So it is not an independent and direct means to Mukti.

The answer to this objection is as follows : Prapatti  can  be  an "anga"  or  accessory  or  a  direct means "angi" according to the purpose   required,   as   pointed   out   by    the    rule    of "viniyOgaprthaktva"|  Just like any mode of Upasana, Prapatti also can function as a direct means to Moksha. This is  made  clear  by the following authorities :

Satkarma niratA : s'uddhA : sAnkhyayOgavidastathA |
NArhanti s'araNasthasya kalAm kOTitamImapi||

So it need not be doubted that Prapatti is one with Bhakti yoga.


3. Ubhaya Lingham - Part 1
Sri M.S.Hari, Singapore

Prelude:
The VisishtAdhvaitha Shree Vaishnava philosophy and  practice  are based  purely  on "PrastAna Trayam" - the triad of authority. They are the Veda-VedanthA, Bhagavath GitA and  the  Brahma  SutrA.  In this,  the VedantA is called Sruti PrastAnam, the Bhagavat Gita is Smruti PrastAnam and the Brahma Sutra is the NyAya Prastaram.  The Bhagavat Gita is the essence of VEdhA and explains it clearly. The Brahma   SutrA   (aphorisms)   composed   by   VEdha   VyAsa  does synchronization - synthesis regarding the  various  statements  of VEdhA  and  establishes  its  purport  clearly. In this article, a section named  "Ubhaya  LingAdhikAram"  of  the  Brahma  SutrA  is explained.  This  section  has  very  great  importance  as far as VisishtAdhvaitha is concerned because here is where VyAsa  does  a synthesis  of  VEdhA statements regarding establishing the Brahman with GunA (Attributes). The term "Ubhaya" (Sanskrit)  means  "Two" and  "Lingam" means "Identification". This section of Brahma SutrA establishes that Brahman is distinguished from all sentient  souls (JeevAtmans)  and  the  insentient  matter  (Achit)  as he has two identifications  which  are  unique  to  himself   -   the   first identification  being  "Akila Heya Pratyaneekatvam" and the second being "Ananta KalyAna GunAkaratvam". The Brahman is  untouched  by the  impurities  of  the  universe though he is present inside and outside it and does  not  have  any  evil  qualities  (akila  heya pratyaneekatvam). The Brahman is having infinite divine attributes (anantha  kalyAna  gunAkartvam ) . Though this article expects the reader to have knowledge in Veda, Bhagavat Gita and Brahma  Sutra, it  is  believed  that  it will be understood to an extent by all. With this prelude,  let  us  examine  the  concept  in  detail  as follows.

VedanthA & Brahman

The  VedanthA  otherwise called as Upanishad is the end portion of the vEdhA.

The pratyaksha  pramAnam  (application  of  sense  organs  to  get knowledge)  is  inadequate  to  establish the God, individual soul etc., as they are beyond the reach of application of sense organs.

The  AnumAna  pramAnam  (application   of   inference   based   on observation  to get knowledge) is also inadequate to establish the God,  individual  soul  etc.,  as  it  gives  rise  to  number  of unanswerable questions. To  answer  them  if  anumAnam  (inference based  on  observation  ) is again used, then it leads to infinite illogical arguments and counter-arguments without an end.  Further the  same  inference  can be used to argue that there is no God or there is no need to accept God or to accept more than one  God  or God is not different from JeevAtman.

The  Sabda  pramAnam  that  is  VEdhA alone can establish the God, individual soul etc., as it has the qualities :

*VEdhA is ApourushEyam - Not authored by anybody

*VEdhA is eternal, has no date of origin and end.

*VEdhA is the only flawless ultimate authority  and  authority  by itself.

*VEdhA  has power to impart knowledge by itself that is its virtue and does not require any sub-agent in this regard.

*VEdhA is infinite and universal.

*The VEdhA is totally different from pratyaksham and  anumAnam  as far as its nature is concerned but surely we recognize pratyaksham and  anumAnam  as pramAnams with their limitations. While studying the Veda, if certain  knowledge  imparted  by  it  appears  to  be contradictory   to  it  or  pratyaksham  or  well  framed  logical anumAnam, we need to  reconcile  it  by  doing  a  synthesis.

TheVeda-Vedanta declares the God as follows:
*The  Brahman  (God - Iswara) is Shreeman NArAyanan who is Lord of Goddess Lakshmi (Shree)
*Unchanging, knowledge-self, infinite, blissful, and  of  absolute pure nature
*The  material  cause  and instrumental cause of the universe (all sentient souls and insentient matter)
*Having the material worlds (universe) and transcendental world as his body and being its soul
*Having divine transcendental body (in five modes -  Para,  Vyuha, Vibhava, AntharyAmi HArda Roopa and Arccha)
*Untouched by all impurities of the universe
*Having infinite divine/auspicious attributes
*Having as his sport, the creation, sustenance, and destruction of all material worlds.

The  VEdhA ascertains these as follows: The Upanishads declare the
Swaroopa  (nature-reality),  Roopa  (form),   GunA   (attributes),
Vibhothi (Lordship) and Iswaryam (Supremacy) of Brahman.

Vedanta declares the Swaroopa of Brahman as follows:
*"Satyam  IgnAyam*  Anantam  Brahma"  Unchanging Sentient infinite
   being is Brahman's nature-reality
*"Anandam Brahma"  Bliss  is  Brahman  as  bliss  is  an  infinite
   essential quality of Brahman

*"Yato va imAni bhuthAni jAyante yena jAtAni jeevanti yam prayanti
    abhisamvisanti"  Brahman  is  that from which all the entities
    came into existence, and in which all exist and into which all
    enter during destruction.
*"Hreesha Te Lakshmicha patnaiou?" BhoomA Devi and Lakshmi are his
    divine consorts.

Vedanta declares the Roopa of Brahman as follows:
*"NakshaktrAni Roopam" His form is radiating and illumines
*"BhA Roopaha" His is of the form of light
*"Hiranmaya Purusha" His form is so beautiful that it is like that
   of gold *"Tasya yata kapyAsam  pundareekamevAkshani"  His  eyes
   are like lotus energized by the sun
*"Yat  te  roopam  kalyAnatamam"  That  form  of Brahman, which is
   divine/auspicious
*"Sarva Gandas Sarva Rasaha" All divine perfume and divine essence
   are present in his body
*"Nilathoyada Madyasta Vidyullekeva BhAsvara" In  the  heart,  the
   Brahman  is  standing  like  a  dark  rain  cloud surrounded by
   lightning.
*"Aditya Varnam Tamsa parastat" His form is of the  color  of  Sun
   and is beyond the material worlds - made up of suddha satva.

Vedanta declares the Guna of Brahman as follows:
*"Yato  vAcha  nivartante  aprApya manasA saha" The words of VEdhA
   return back without measuring this  attribute  Ananda  that  is
   immeasurable.
*"PrAsya  Sakthi  Vividhaihi Sruyate SvabhAvike ignyAna bala kriyA
   cha" His powers are manifold and beyond the reach of words  and
   mind.  His  attributes  like knowledge, strength, and power are
   natural to him.
*"Satya kAma: Satya sankalpaha" The Brahman's likes and wishes are
   true - meaning they never fail.
*"Apahata pApma divyo devaha"

He is untouched by evils and sins. He  is  divine  whose  play  is
creation, sustenance and destruction of universe.

*"Sarvagnayaha" Brahman is omniscient

Vedanta declares the Vibhuti & Iswaryam of Brahman as follows:

*"Antar Bahisccha tat sarvam vyApya NArAyanas stitaha" The Brahman
  Shreeman  Narayanan  is  present  inside  and outside Everything
  prevading everything.
*"Purusha ye vEdhA sarvam" Everything is that  Purusha  -  Meaning
   everything is supported, controlled, and owned by Vishnu and He
   is the soul of everything.
*"Patim   visvasyAtmesvaram"  Brahman  is  the  Lord  and  supreme
   controller of universe.
*"PAdosya viswa bhuthAni tripAdasyAmrutam divihi" One  quarter  of
  His  property  is  his  material  worlds and three-fourth of His
  property is His transcendental divine  world  ,  Shree  Vaikunta
  Paramapadam.
*"Isate  Deva  Ekaha"  The  supreme  controller  of  everything is
   Narayana.
*"Bhokta  Bhogyam  PreritAram  cha  matva"  The  Brahman  is   the
   controller of chit and achit entities.
*"IsAvAsyam  idam  sarvam" All of this is indwelt by Lord Narayana
   and is controlled By Him .
*"NahyedasmAditi netyanyat paramasti" Nothing is equal to  Brahman
  and nothing is greater than Brahman. He is the supreme self.
*"Ata  nAmadeyam  satyasya  satyam"  He  is called satyasya satyam
  (Truth inside the Truth )because He is the supreme self.
The smruties explain in detail the above statements of Veda.


4. DAsA - Part 1 - vEdhAnthin
Prof Sri. M.G. Prasad, NewJersey

'DAsA' means 'a slave'. It is known that a slave refers to one who has  no  freedom  whatsoever.  This loss of freedom in the case of humans is something  that  cannot  be  accepted  easily.  This  is because  it  is  not  clear whether this loss of freedom refers to body,  breath,  mind  and  intelligence.  Also,  it  is  a  common experience that any amount of loss of freedom reflects a suffering rather than joy. So, the question is how and why  anyone  want  to become  a  slave or a dAsA? An answer for this question is that an individual will transform into  a  dasa  or  a  slave  only  after experiencing  an  ultimate and total loss of freedom. Thus dAsatvA or state of being a slave has to be a totally  an  individualistic experience.  An  individual  who has transformed into a dasa would know inside himself or herself. Also, this experience  of  dAsatvA has to be a fact and not any kind of assumption or illusion to the individual. It is because this transformation to the dAsatvA is an one-time irreversible experience.

So  the  next  question  results  into, what is the nature of this 'dAsatvA experience'. In Sanskrit, the experience is  referred  by 'AnubhavA'.  Etymologically 'Anubhava' means 'deeply become unto'. That is to say that when one has anubhava of dAsatva  then  he  or she  transforms  into  a  dAsA  or dAsi. Although this anubhavA of dAsatva is totally individualistic, still  any  individual  should able to have anubhavA of dAsatvA. As an example, the experience of hunger  and  its satisfaction by eating food is an individualistic experience. However, any  individual  can  objectively  experience this  hunger  and  its  satisfaction.  Thus,  anubhavA  of dAsatvA although subjective but is an objective phenomenon.

In terms of three entities, namely individual, world  and  God  an individual  has  to interact with other individuals and the world. When  an  individual confronts a question  about  the  Generation, Operation,  and  Dissolution  of  all the things and beings in the world,  then the supreme entity 'GOD' is invoked. The  interesting thing  is that any individual is eligible to seek an answer to the question 'What is GOD?'. This  quest  for  the  understanding  and realization  of GOD is truly open to any human being. Everyone and anyone is equally qualified to undertake this objective pursuit of God's vision. This pursuit has three  components  namely  Sadguru, Sastra  and  AnubhavA.  Sadguru  refers  to  the ones who have the direct vision of God. SAstrA refers to the  Vedic  Scriptures  and literature of those individuals who have the direct vision of God. Anubhava  refers  to  the  experiences  of  those  seekers  or the  spiritual aspirants. Thus in the pursuit of vision of God  for  an individual  seeker,  the  three  aspects  described  above  namely  Sadguru's  (or  AchAryA's) advise and what the sastras say and the individual seeker's (sishyA) Anubhava have to concur  without  any discrepancies  between  each  other.  At this concurrence for that individual, experience of God (BhagavadanubhavA) occurs. Then that individual transforms  into  a  dasa.  Once  the  BhagavadanubhavA occurs,  dAsatvA dawns, and all questions and doubts about loss of freedom for the dAsA are answered once for all. A dAsA  will  have direct  experience  of GOD as Generator, Operator and Dissolver of body, breath and mind and intelligence  of  not  only  himself  or herself  but  everything else at all times everywhere. Thus a dAsA is one who has experienced a total loss of freedom directly in the hands of Bhagavan (God). In the words  of  my  spiritual  AchAryA, SriRanga  Sadguru,"  Is  it not loss of freedom when one becomes a slave of his or her own mind as the mind itself is  not  free  and has  a  source  for  its  origin? One leads a dAsA's life when one lives as dictated by the Source of Life ( Atmavastu or Moolavastu)."

There  have  been  infinite  number  of   individuals   who   have experienced  dAsatvA  or have transformed into dAsAs in the course of human history. These dAsAs are everywhere in the world. In this article the Bhagavadanubhava of dAsAs in reference  to  Karnataka, India  is  presented.  Throughout in India's glorious ever flowing spiritual rivers, we can find a large number of pearls  as  dasas. In  this  brief article, philosophy and life of Purandara dAsA and Kanaka dAsA are presented to  indicate  the  mystical  nature  and experience of dAsA sampradaya or tradition.


5. What is in this week ?
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