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
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 RangAchAriSecond 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, SingaporePrelude:
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