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- Subject: SRI RANGA SRI VOL. I / 008 D/11/30/2000
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Fri, 01 Dec 2000 16:56:12 -0000
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
====================================================================
SRI RANGA SRI VOL. I / 008 DATED 30th NOVEMBER 2000
====================================================================
Dear Bhagavatas:
In this Issue, we present ?
1. ?Sriranga Vijayam ? Part 6:
?The temple steeped in insatiable nectar?
- Purisai Sri Krishnamachariar Swami.
2. ?Sri BAshyAmrutham- Part 5?. :
AdhikaraNams of AdhyAyam 1 - 4th pAdam (28 t0 35)
- Sri T.S. Rajagopalan Swami and Tirupputkuzhi Sri Nrisimha Tatachariar
Swami, Founder, Hayagriva Vidya PeeTam.
3. ?AchArya Vamsa Vriksham? ? ?Part 33:
The line of Muni Traya Parampara continues ?2
(common to Poundarikapuram Asramam and Periyaasramam)
Anbil Ramaswamy.
4. ?Learn our Sampradayam the easy way?
Grade I- Lesson 13: ?The Great Sages (Maharishis)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by
Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva.
(Translation by Anbil Ramaswamy).
5. ?Sri Vaishnava Sampradayam- Part 6? (concluded)
? Sri D. Soundararajan Swami. Chairman,
Sri Kanchi Perarulalan and Hayagriva Vidhyapeeta Stotra veda vedantha
abivarthani sabha,
Dasoham
Anbil Ramaswamy
======================================================================
1. ?Sriranga Vijayam ? Part 6:
?The temple steeped in insatiable nectar?
(AarAdha aruLamudham podhintha koil)
- Purisai Sri Krishnamachariar Swami.
======================================================================
Pleased with the severe penance of Brahma, BhagavAn boarded His aerial car
shaped like the mystical syllable (PraNavAkAra vimAnam). It zoomed from the
celestial skies (ParamAkAsam) and landed precisely at the place of Brahma?s
penance. Brahma welcomed it with folded hands. He saw in it all the
inhabitants of SrivaikunTam. GaruDAzhwAr was bringing the vehicle on his
broad shoulders. Thumburu and NArada were playing Veena. Vishwaksena, the
Chief of staff was regulating the milling crowd with staff in his hands. The
Sun and the moon were waving reverentially the yak tail fans (ChAmarams).
The celestial band was in attendance. Nityasooris (Never borns) and Muktas
(liberated ones) were hailing the Lord.
When Brahma looked into the VimAnam, he witnessed a great light equal to a
thousand Suns. That light was none other than Lord Sri RanganAtha reclining
on His serpent bed of AadhisEsha. The Lord was mammoth in stature but
nevertheless appeared as a youth. With Periya PirAtti on His side, he was
showering His moonshinelike grace. He revealed Himself (Svayamvyaktha) for
the benefit of all to behold. Brahma worshipped Him again, again and again
and yet was not satiated and yearned to worship Him incessantly and forever.
Such was the nectarine sweetness of the Lord?s graceful appearance (AarAdha
aruL amudham).
The Lord bade Brahma to do the worship 5 times daily (panchakAla) as per
?PancharAtra Aagama? and advised him to constantly meditate on Him with the
AshTAkshara and Dvaya mantras and promised to grant him Parama padam in due
course where he can enjoy eternal and unparalleled divine bliss, totally
relieved from the cycle of births and deaths (samsAra bandha).
Accordingly, Brahma commenced his prayers with wholehearted devotion and
unconditionally surrendered at the lotus feet of the Lord. However, he
prayed that the Lord should forever remain in ?PraNavAkAra vimAnam? and
give Darsan to devotees and grant them also mOksham at the end of their
current lifetime, exactly as was guaranteed to himself.
The Lord granted the prayer and added that He would also grant to such
devotees all that they desired during their lifetime besides mOksham at the
end of their current life. He informed Brahma that He had come down taking
this iconic form (archA) for facilitating freedom from bondage to the bonded
souls and to ensure easy accessibility to devotees (patruDai adiyavarkku
eLiyan) and beyond comprehension to others (pirarkku ariya vithagan).
?Remember? He said ? I am the same ParamAtma here who am in the SrivaikuNtam
as ParavAsudeva. Those who consider my form as made of stone or metal and
those who view their AchAryas as ordinary human beings will go to hell?
As ordered, Brahma bore the VimAnam on his head, consecrated in a holy place
in his world called BrahmalOkam a.k.a. SatyalOkam and worshipped the Lord.
This fact is confirmed by pramANam thus-
?Aadhyam sthalam svayam vyaktham sathyalOke prathishTitham? meaning
For the first time ever, the Lord descended to SatyalOka in His iconic form
on his own accord?
=====================================================================
To Continue: Part 7; ?ambuyathAn ayOdhi mannarkku aLitha Koil?
=====================================================================
3. ?Sri BAshyAmrutham- Part 5?. :
AdhikaraNams of AdhyAyam 1 - 4th pAdam (28 t0 35)
- Sri T.S. Rajagopalan Swami and Tirupputkuzhi Sri Nrisimha Tatachariar
Swami, Founder, Hayagriva Vidya PeeTam.
======================================================================
AdhikaraNam 28: AanumAnika AdhikaraNam:
In KaTOpanishad (1.3.10 and 11) it is said the ?avyaktham? is of utmost
importance. SAnkhyas argued that this refers to primordial matter (moola
prakriti) and not ParamAtma. The answer is that the very same context ends
up saying ?Purusha? is greater than ?avyaktham? and also declares that there
is nothing greater than this ?purusha?- who is ?avyaktha purusha?
ultimately.
?avyakthAth purusha: param/ purushAth na param kinchith / sA kAshTA sAparAh
gathi://?(Vide KaTa vAkhya 1.3.13)
AdhikaraNam 29: ChAmasA AdhikaraNam:
SvetaAswatAra Upanishad uses an expression ?ajam? which Sankhyas interpret
as primordial matter (moolaprakriti). Taittriya Upanishad, however, also
uses the word ?ajamEkam? while describing the Lord as smaller than the atom
and bigger than the biggest (aNOraNeeyAn, mahathOrmaheeyAn). The correct
interpretation is that during the deluge the insentient primordial matter
constitutes the body (Sareera) of the Lord without names and forms and hence
called ?aja? (unborn). During creation, the Lord invests it with names,
forms, sense and motor organs, the five elements etc. Therefore, it is NOT
primordial matter but ParamAtma who is the cause of the worlds including the
primordial matter.
AdhikaraNam 30: SankhyOpa Sangraha AdhikaraNam:
Sankhyas interpret the mantra which refers to ?pancha pancha janA:? as
referring to 5x5=25 entities as leading to mOksha. Their argument is not
based on premise acknowledging ?brahmam? as the ?Atma? of these entities and
so is faulty. They have overlooked the fact that the very same mantra ends
up with the statement that not only these 25 entities but also AkAsa etc.
are all rooted in ParamAtma thus-
?yasmin pancha pancha janA: akAsAs cha prathishTitha:/
thamEva manya AathmAnam vidwAn brahmAmruthOmrutham?
AdhikaraNam 31: kAraNatva AdhikaraNam:
Sankhyas hold that since there are Veda vAkhyas such as ?asathEva idam agra
aaseeth?, it is this ?asat? that is ?avyaktham? (i.e. without name, form
etc.) that should be deemed the cause of the world creation. ?Prakriti?
(primordial matter) is ?asat? and ?avyaktham?. What is ?asat? cannot be
ParamAtma. So, it is this ?prakriti that is the cause of the world. The
answer is that Taittriya Upanishad describes ParamAtma as ?sathyam, jnAnam,
anantham brahma? and it is such a one that a released soul enjoys. And,
proceeding further, the Upanishad also describes ?akAsa? etc as the body of
ParamAtma who envelops, supports and directs everything. So, Moolaprakriti
is NOT and ParamAtma alone IS the cause of the worlds.
This is supported by the statement of Brahmam ? I will take multifarious
forms?.
?sO akAmayatha bahusyAm prajAyEya?
AdhikaraNam 32:JagatvAsitva AdhikaraNam:
Sankhyas refer to the word ?karma? which literally means ?effect of merit
and demerit? and interpret the statement-
?yO vai BalAki! YEthEshAm purushAnAmkrithA/
yasya vai tath karma sa vai vedithavya//? to mean-
it is such a one who is subject to ?karma? who should be known. Since
ParamAtma is bereft of all demerits, the one to be known (as the cause of
the worlds) is the JeevAtma who is subject to karma.
Jaimini, VajapEyaee and others define ?karma? in this context as ?that which
has been created? The world is created and so it is ?karma?. Who created the
world? Definitely, not JeevAtma but only ParamAtma. VajapEyee further
clarifies that the creator is none other than the one who resides in the
innermost crevices of the heart of Jeevas (i.e.) ParamAtma)- ?yA yEshOr
anthar hridaya aakAsa:?
AdhikaraNam 33: Vak anvaya AdhikaraNam:
Sankhyas allude to the statement-
?AtmA vA arE drashTavya: srOthavya: manthavya:? to mean that the only thing
fit to be seen, heard and meditated upon is JeevAtma when read with another
statement that starts with ?na vA arE patyuh: kAmayathi, priyO bhavathi?. In
this, the husband, wife, children etc are described as ?beloved? followed by
the word ?Atma? Since these cannot be ?beloved? of ParamAtma, it is only the
JeevAtma that should be deemed as ?fit to be seen, heard and meditated
upon?.
The answer of BadarAyaNa is that one becomes ?beloved? or otherwise to a
jeeva only by the Sankalpa (resolution) of ParamAtma who is here referred
to as ?fit to be seen, heard and meditated upon?. Sages like AsmAratya,
OuDulOmi and kAsakritsna agree with BadarAyaNa.
AdhikaraNam 34: Prakriti AdhikaraNam:
This addresses the question whether ParamAtma is the instrumental cause
(NimittakAraNa) only or is also the material cause (upAdhAnakAraNa). Seswara
Sankhyas hold that the Lord is only instrumental cause and not material
cause. BadarAyaNa refutes this view and cites ?bahusyAm prajAyEya? meaning
that the Lord resolved to become many. Therefore, He is both the causes.
Elsewhere, the Lord has declared that He himself takes all these forms.
Further, the Upanishads declare in clear terms that He is, indeed, the
material cause as revealed in the Veda vAkhyas ? ?yath bhootha yOnim?,
?purusham brahma yOnim? etc. Another Upanishad cites the example of spider
creating the web and finally draws it back to itself.
AdhikaraNam 35: Sarva VyAkhyAna AdhikaraNam:
In conclusion, Bhagavad RamAnuja confirms that many Veda vAkhyas clearly
establish Sriman Narayana as the ONLY cause and none else- ?EkO ha vai
NarayaNa aaseeth, na brahma, na eesAna;? etc. It is Sriman Narayana who
created Siva, Rudra and all others. So, wherever, the words Rudra, Siva etc.
are used in connection with causation of the worlds, they should be
understood to mean only Sriman NarayaNa.
Whereas all these other names are common names applicable not only to them
but also Sriman NarayaNa, the name ?NarAyaNa? is applicable ONLY to HIM and
to HIM ONLY ? as per PANIni.
====================================================================
To Continue
====================================================================
3. ?AchArya Vamsa Vriksham? ? ?Part 33:
The line of Muni Traya Parampara continues ?2
(common to Poundarikapuram Asramam and Periyaasramam)
Anbil Ramaswamy.
====================================================================
M. 27.SRI RANGAPATHI DESIKAR(a.k.a.)
VELAMUR SRI RANGANATHAARYAR
He was born in Chitrai month and Tiruvaadirai Nakshatram. He was the son of
Sri Veeraraghava Swami from whom he learned training in Rahasya and
Sribahasya Granthas.
His Tanian reads as follows:
Sri Veeraraghava Guros Thanayam Tatascha Saareerakaadhi Samadheethya
Samastha Saastram /
Vidyothamaana Manavasya Gunaika Naatham Sri Ranganaatha Guruvaryam Aham
Prapadhye //
I surrender to Sri Ranganatha Guru who was the son of Sri Veeraraghava Guru
from whom he acquired the knowledge of all SAstras like Sareeraka Mimaamsa
and who endeared everyone by his qualities? (PPM)
======================================================
M. 28. KALYAANAAVAHA SRI RANGANATHA SWAMI
He was born in the month of Vaikasi and under Kettai Nakshatram. He learned
Sri Bhashyam and Gita Bhashyam from Sri Rangapathi Desikar, Bhagavad
Vishayam from Tirumalai Chandragiri Venkatachar Swami. He got his Sannyasa
Sweekaranam from Sri Mannaar Swami. As he was the Aacharya of the great
Saakshaat Swami who wrote the 24,000 Padi, he was hailed as Periya Swami. He
had many Sishyas who included Yathis like Saakshaat Swami, Vedaanta Ramanuja
Maha Desikan(PAduka Sevaka Ramanuja Swami) and Sri Venkatanatha Swami aka
Srinivasa Swami. He wrote a Grantham called Nikshepa Deepam.
His Tanian reads as follows :
Kalyaanaavaham Asmaakam Kaarunya Kalasaambhude /
Prapadhye Ranganathasya Pada Pankaja Tallajam //
?I surrender at the lotus feet of Sri Ranganatha Swami known as
Kalyaanaavaha Swami who was verily the container of the waters of mercy?
(PPM)
==========================================================
M.29. SRI SAAKSHAAT SWAMI
(SRIMAD VEDANTA RAMANUJA SWAMI)
(Chitrai / Tiruvaadirai)
He was the son of one Srinivasachariar of Kondal Agraharam in
Tirunarayanapuram. His father was a great astrologer.
He was born in the month of Chitrai under the asterism of Tiruvaadirai. the
same month and same natal star as those of Sri Ramanuja(PPM).
(VED and PPM): It is said that his birth took place exactly at the moment
when the processional deity of Sri Ramanuja stopped for a while before his
house during the annual festival. His mother was in an advanced stage of
pregnancy then. As his father was offering prayers to Ramanuja, someone from
inside the home conveyed to him the news that a son was born to him at that
very moment. People around hailed that here was the Apara Avatara of
Bhashyakaarar himself. Hence, his father named him as ?Sri Saakshaat Swami?.
It is this Swami who was a shining example of Gnaanam, Vairaghyam and
Anushtaanam and as the Muni Saarvabhoumar known as Srimad Vedanta Ramanuja
Maha Desikan. Sri Ranganatha Maha Desikan mentioned above was his Acharya
who instructed him in Sri Bhashya, Sri Rahasya Traya Sara, Gita Bhashya and
Bhagavad Vishaya. Later, Sri Saakshaat Swami took the holy order. An
accomplished scholar, he excelled in dialectical debates and discussions on
theological and ontological matters.
He has authored several Granthas: the 24,000 PaDi, Poorva Saara Swaadhini,
Nyaasa Vidyaa Darpanam, Sri Tattva Siddhaanjanam etc. The Swami settled down
in Vaduvur in Thanjavur district and engaged himself in propagation of
religious knowledge. Many disciples flocked to him, the chief among them
being the celebrated Sri Gopalarya Maha Desikan. He lived near the Sannidhi
of Neelamegap Perumal at Vennatrankarai where he is reported to have written
his famous 24,000 PaDi. He was proficient in Swami Desika?s Sri sooktis and
Ubhaya Vedanta Granthas. He had his Grantha Chatushtaya training under
Kalyaanaavaha Ranganatha Maha Desika Swami. He is reported to have lived in
Srirangam, Vaduvur and Vennatrankarai.
He also had three Yathis as his Sishyas viz. Sri Satakopa Swami, Paduka
Sevaka Ramanuja Swami and Sri Ranganatha Swami.
His Tanian reads as follows:
Sri Ranganatha Guru Paada Saroja Hamsam
Vedaanta Desika Padaambhuja Bringaraajam /
Srimad Yateendra Satakopa Dayaavalabdam
Vedanta Lakshmana Muni Charanam Prapadhye //
?I surrender at the feet of Vedanta Lakshmana Muni who obtained the grace of
Srimad Yatindra Satakopa himself, who was the swan at the feet of Sri
Ranganatha Guru and who was the bee at the lotus feet of Swami Vedanta
Desika?
======================================================================
To Continue: AVV Part 34
======================================================================
4. ?Learn our Sampradayam the easy way?
Grade I- Lesson 13: ?The Great Sages (Maharishis)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by
Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva.
(Translation by Anbil Ramaswamy).
======================================================================
It is very important to know about the Sages called ?Rishis?. These Rishis
had imbibed parts of the Vedas through their vision and passed them on to
posterity. These visionaries are also called ?Mantra drishTas? though they
actually ?heard? (hence, Vedas are also called ?Sruti?). Those who had such
superior visions are called ?Maharishis?. Sometimes the two terms are used
interchangeably. There is a saying ? ?mArgadarsee maharishi? which means
that these Maharishis are the guides and torch bearers of society.
We come across terms like ?Muni? and ?Tapasvi? while referring to
Maharishis. ?Muni? is derived from the word ?mounam?(i.e.) those who kept
silent all the time meditating on the Lord. ?Tapas? means penance. Those who
did severe penance are known as ?Tapsvis?.
Some Maharishis founded lineages called ?GOtras?. They are called ?GOtra
pravartakas?- Progenitors of GOtras. We learn from ItihAsas and PurANas that
there were a few like ShaDamarshanar, BharadwAjar, Kousikar, Hareethar,
Srivatsar, Atri, KAsyapar, and others who founded such lineages.
Rishis are classified into 3 categories in a different way:
1. Deva Rishis like Naarada
2. Maharishis like VyAsa, VAlmiki, and ParAsara
3. Brahma Rishis like VasishTa and ViswAmitra
Some Rishis are called ? Smriti pravartakas? ? those who bequeathed
?Smritis? which means, ?transmitted through remembrance? like Manu,
Yajnavalkya and others.
We come across Maharishis like Atri, Brighu, Kutsa, VasishTa, Gouthama,
KAsyapa, Aangeerasa, ViswAmitra, SAndheepani, VAmadeva, Meruprishta -
mentioned in Sandhya Vandanam ? which means prayers offered at the junction
(sandhya) of night and day (in the morning) and day and night (in the
evening).
There are innumerable other Maharishis like Agasthiyar, Sudheekshanar,
Sarabhangar, Sounakar and others. We collectively offer our obeisance to all
of them through the invocation ?Parama RishibhyO namah? and ?Sarva RishibhyO
namah?.
Those who learn to recite the Vedas will have the opportunity to become
familiar with several Rishis and Maharishis.
Maharishis acquired immense foresight through intense penance. It is these
Maharishis who have nurtured, protected and passed on the Vedic traditions
known as Vaidheeka matham?
QUESTIONS
1. What is the meaning of the word ?Maharishi??
2. What do you understand by the word ?Sandya Vandanam??
3. Name some of the Maharishis whose names occur during ?Sandhya Vandanam?
4. State the categories into which Rishis have been classified?
5. Learn and note down the ?gOtra pravartakas? relating to yourself.
======================================================================
5. ?Sri Vaishnava Sampradayam- Part 6? (concluded)
? Sri D. Soundararajan Swami. Chairman,
Sri Kanchi Perarulalan and Hayagriva Vidhyapeeta Stotra veda vedantha
abivarthani sabha,
======================================================================
Prapatti
12. (Continued) Has Prapatti to be done several times?
If Prapatti is done for securing ?mOksham, it should not be resorted to
again. But, if one commits sins in the Post-Prapatti period out of
ignorance, it will not affect the Prapanna. But, if these are committed
willfully, one has to do what is called ?prAyaschitha prapatti? (atonement).
If one does not do this even, One will be subject to some light punishment
like disease or other discomforts but will not be denied mOksham. The only
circumstances when a Prapanna forfeits mOksham is when he commits an
unrequited, un-atoned ?apachAram? to another BhAgavata or AchArya.
13. What is meant by ?Pancha SamskArams??
Before one gets to do Prapatti, one is required to undergo ?Pancha
SamskAram? through one?s AchArya. This consists of
(1) Tapa: Branding of the signs of the Conch and Disc of the Lord on one?s
shoulders
(2) PuNDra: Wearing the sacred marks on the forehead and 11 other places
with appropriate recitation of the Lord?s names.
(3) NAmam: Acquiring a name indicative of one?s subservience to the Lord.
(4) Mantram: Learning the important mantras of AshTAksharam, Dvayam,
CharamaslOkam etc.
(5) Learning to perform TiruvArAdhanam at home.
Details of the mantras and their meanings must be learned at the feet of
one?s AchArya. Book knowledge will not be efficacious.
14> What is meant by ?Grantha ChathushTayam??
All Srivaishnavas belonging to the Bhagavad RamAnuja Darsanam and Swami
Desika Sampradayam are required to learn at the feet of their AchAryas, the
following four scriptures :
(1) Sri Bashyam
(2) Gita Bashyam
(3) Srimad Rahasya Traya sAram
(4) Bhagavad Vishayam (a.k.a AzhwArs? AruLicheyals)
15. How are BhAgavatas classified?
They are
(1) EkAnthis: those who do not worship other deities and pray ONLY to
BhagavAn for all their needs.
(2) ParamaikAntins: Those who do not ask for anything from the Lord except
mOksham.
(3) Pasumpon like ParamaikAnthis: Those who do not ask for even mOksham
16. What ?Apacharams? should a Prapanna avoid?
They are-
(1) Bhagavad ApachAram: Transgressing the regimen (niyamams) prescribed in
the SAstras which are the commands of BhagavAn and considering the iconic
form as mere stone or metal.
(2) BhAgavta ApachAram: Disrespect or hurt to the devotees of BhagavAn in
mind, speech or physically and evaluating them with reference to their
economic position, appearance etc. and abusing them on their face or behind
their back.
(3) Asahya ApachAram: Disrespecting one?s AchArya, stealthily learning his
Upadesams, being unfaithful to the Guru?s interests, decrying Vedas etc.
For a Prapanna, these are the most heinous crimes that should be carefully
guarded against under all circumstances.
======================================================================
Concluded
======================================================================
_____________________________________________________________________________________
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