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- Subject: Sri Ranga Sri Vol.3/03 d/11/28/2001
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Wed, 28 Nov 2001 16:38:28 +0000
- Bcc:
SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
======================================================================
SRI RANGA SRI VOL 03 / ISSUE 03 DATED 28th NOVEMBER 2001
======================================================================
Dear Bhagavatas:
IN THIS ISSUE:
1. ?SRI SANNIDHI AND SRI VAISHNAVAM? ? PART 2 :
Excerpts from the talk delivered by Anbil Ramaswamy at the ?Ahobila Matam
Acharya Vaibhavam Conference? held at ?Rajadhani Mandir?, Chantilly,
Virginia 20151 on 1st and 2nd September 2001.
2. SRI RANGA VIJAYAM ? PART 20 ? THE 6th ENCLOSURE.
From ?Sri Ranga Vijayam? by Purisai Sri Krishnamachariar Swami, Editor,
?Nrisimhapriya? (translation in English: Anbil Ramaswamy)
We now enter the 6th Enclosure of the temple town of Sri Ranga Kshetram.
3. "LEARN OUR TRADITION THE EASY WAY"-
Sampradaya lessons for kids for GRADE 2
LESSON 8: THREE LIVING GODS-
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava
chariar Swami under his "Jayamangala Paada Thittam" and translated in
English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)
(NOTE: Lesson 7 ?The Sacred mark? was featured in Vol. 2 / Issue 15
dated13th August 2001)
A STANDING INVITATION
IF you are satisfied with the form and content of the Journal, please spread
the word among those interested. You may invite their attention to our Web
site where all the issues have been archived for public view at:
http://groups.yahoo.com/group/srirangasri
and encourage them to join by sending an email to :
SriRangaSri-Subscribe@xxxxxxxxxxxxxxx
Alternatively, You may suggest us the email addresses of friends who may be
REALLY interested so that we can directly add them to our mailing list.
Dasoham
Anbil Ramaswamy,
Editor & Publisher
"Sri Ranga Sri"
====================================================================
1. ?SRI SANNIDHI AND SRI VAISHNAVAM? ? PART 2
Excerpts from the talk delivered by Anbil Ramaswamy at the ?Ahobila Matam
Acharya Vaibhavam Conference? held at ?Rajadhani Mandir?, Chantilly,
Virginia 20151 on 1st and 2nd September 2001.
==================================================================
WHO IS A TRUE VAISHNAVA?
NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is
a Vaishnava?" (Devotee of Vishnu) and this poem is said to have influenced
Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the
following as the traits of a Vaishnava:
(i) One who feels sympathetic on seeing the sufferings of others and rushes
to alleviate their sufferings and yet does not feel proud for doing this.
(ii) One who respects all living beings alike, and does not engage himself
in slandering through mind, word or deed
(iii) One who has no ill will towards others and regards all womenfolk
(other than one?s wife) as Mother (i.e.) without lust; one who does not
indulge in falsehood, one who does not covet others' belongings
(iv) One who has banished with a determination Kaama and Krodha (desire and
anger) from his mind.
(v) One who has totally dedicated oneself to the service of the Lord and
humanity - because such service is the true hallmark of a Vaishnava.
A TRUE VAISHNAVA IS A TRUE GENTLEMAN
A true Vaishnava is a true gentleman and answers to the description given by
CARDINAL NEWMAN in these words:
?The true gentleman carefully avoids whatever may cause a jar or a jolt in
the minds of those with whom he is cast; all clashing of opinion, or
collision of feeling, all restraint or suspicion; or gloom or resentment.
His great concern being to make everyone at their ease and at home.
He has his eyes on all his company.
He is tender towards the bashful, gentle towards the distant, and merciful
towards the absurd.
He can recollect to whom he is speaking.
He guards against unseasonable allusions, or topics that may irritate.
He is seldom prominent in conversation and never wearisome.
He makes light of favors and seems to be receiving when he is conferring.
He never speaks of himself except when compelled, never defends himself by a
mere retort.
He has no ears for slander or gossip, is scrupulous in not imputing motives
to those who interacts with.
He is never mean or little in disputes, never takes unfair advantage, never
mistakes personalities or sharp sayings for arguments or insinuates evil,
which he dare not say out.
From a long-sighted prudence, he observes the maxim of the ancient sage that
we should ever conduct ourselves towards our enemy as if he were one day to
be our friend.
He has too much good sense to be affronted at insults; he is too well
employed to remember injuries and too indolent to bear malice.
He is patient, forbearing and resigned on philosophical principles.
He submits to pain because it is inevitable, to bereavement because it is
irreparable and to death because it is his destiny.
If he engages in controversy of any kind, his disciplined intellect
preserves him from the blundering discourtesy to better though less educated
minds.
He may be right or wrong in his opinions but he is too clear headed to be
unjust, he is as simple as he is forcible and as brief as he is decisive"
Let us try honestly to imbibe at least some of these guidelines, and attempt
to be true ?Vaishnava?.
WHO IS A ?SRI VAISHNAVA??
Now, let us see who is a Srivaishnava?
A true Srivaishnava is one who understands and accepts the following basic
truths as revealed in the scriptures and by Azhwaars and Achaaryas:
VEDAS AND UPANISHADS:
Vedas identify the Lord as ?Sriya: pathi?, ?Hrees Cha thE Vishnusya Pathni?
and Lakshmi as ??Vishnupthnees Cha dheemahi?; and ?Maadhaveem Maadhava
priyaam?
Kata Sruthi while explaining the significance of the individual letters of
Pranavam says that the Jiva represented by the letter ?ma? is the servitor
of both the Lord and Thaayaar ? ?makaaras thu thayOr daasa:?
Just like His form is auspicious and at the same time the ultimate resort to
the devotees (Subha +Aashraya Tirumeni) and His qualities are also
auspicious ((Kalyaana guna ganas), Thaayaar equally has ?Subhashraya
Tirumeni? and ?Kalyanaguna ganas? and like Perumal, is the Siddhopaaya
(already existing means) and is always with Him inseparably.
That the Lord and Thaayaar are together in all the 5 states of Bhagavaan
viz., Param, Vyuham, Vibhavam, Antharyaami and Archaa is brought out be the
words:
?VaikunTE thu parE lokE Sriyaa Saardham jagatpathi:
SRIMAD VALMIKI RAMAYANA
In Srimad Ramayana (5.21.15) Sri Sita says ?We are like the Sun and its
radiance? - ?ananya raaghavena aham Bhaaskarena Prabhaa yathaa?.
Sri Rama also expresses almost in the same words:
?ananyaa hi mayaa Sitaa bhaaskarena prabhaa yathaa?
Elsewhere, it is said that like the whiteness of milk is naturally
inseparable, both PerumAL and Thayar are inseparable (aprithaksiddham)
Ratnam (gem) and Kaanchana (gold) have intrinsic merit. When they come
together, they lend each other a unique brilliance. Likewise, both Perumal
and Thayar lend glory to each other as per ?Ratna-kaanchana nyaayam?
In Srimad Ramayana, Mandodari describes Sita as ?Srivatsa vakshaa Nityasree?
even when Sri Sita was away from Lord Rama!
NAMMAZHWAR
Nammaazhwaar very explicitly says this in Tiruvoimozhi 6.10.10 ?agalagillen
Iraiyum enru alarmel mangai urai maarbhaa?
Meaning: ?Oh! Lord! You have on your chest Alarmelmangai Thaayaar who
refuses to be away from there!?
And, in Tirukkolur Paasuram (6.7.10) he says ? ?Anaithulagam udaiya aravinda
lochananai thinaithalavum vidaaL? meaning ? Oh! Lord of all the worlds! Oh!
Lord with lotus like eyes! Your consort will never ever leave you even by a
fraction of a millimeter (Thinaithalavum)
NANJEEYAR
Nanjeeyar says that the Vedas do not mention Sri separately because she is
an integral part of Bhagavaan- ?thaam na prithak abhidattE Sruthirapi?.
BHASHYAKAARAR
Bhashyakaarar confirms this saying that whenever Emperumaan is mentioned, it
also includes PiraaTTi.
?Tad anthar bhaavaath tvaam na prithak abhidaththE Srutirapi?
Bhashyakarar commences his Sri Bashyam with the invocatory Sloka with the
words ? Brahmani Sreenivaase?. Without ?SrI?, the word ?nivaase? becomes
meaningless!
PARAASARA BHATTAR
Paraasara Bhattar (1.8.17 of Vishnu Purana) says ?
?nityaiva Eshaa jaganmaathaa vishnor anapaayinee/
yathaa SarvagathO Vishnu: thathaiva ayam DvijOttama?//
meaning: ?The mother of the Universe is inseparable; Wherever Vishnu is, she
is there too!?
VISHNU PURANAM
Sri Vishnu Puranam avers that Piraatti also takes Avatars along with the
Lord like Sita for Sri Raghava, as Rukmini for Krishna etc
?Raaghavatve abhavat seethaa Rukmini krishnajanmani?/
anyeshu cha avataareshu Vishno: Sree: anapaayinee?
There is a Sloka that Says that when the Lord takes a divine form, she does
so; when He takes a human form, she takes a human form too
?DevatvE deva deheyam manushyatvE cha maanushee/
This ?anapaayinee? (in-separable-ness) is alluded to by Bhashyakaarar in his
Saranagathi Gadhyam thus-?Padmavanaalayaam Bhagavatheem Sriyam Deveem
nityaanapayinee Deva Deva Divya mahishee...?
?Nitya anapaayinee? means ?never ever separated? ?Deva Deva Divya mahishee?
means ?She is the Empress (mahishee) and the Lord of Lords like Bhagavaan
Himself?
SWAMI DESIKA
Swami Desika offers obeisance in Guru parampara Saaram in Srimad Rahsya
Traya Saaram first to the inseparable divine couple thus: ?Aaadhyou
Dhampathi Jagathaampathee?
Swami Desika refers to her in Saarasaaram as
?Yath Dharmairiha Dharmapathni?.
In Sri Sthuthi 6, he says ?Prathyak roope havishi yuvayo: Eka Seshitva
Yogaath? ? That both the Lord and Thaayaar are ONE in their mastery
(Seshitvam )
In Sloka 16, he says ?yushmad aikaanthya yuktham? and in Sloka 22, YuvayOr
Eka lakshyam Dayaayaa:? to emphasize this.
In Nyaasa Tilakam 4, and Sri Sthuthi 9, he says that like in Yajnas such as
Agnishtoma, Havis should not be offered separately to Agni and Soma but
together, Atma Bhara samarpanam (Surrender of the soul) should be offered to
both the Divya Dhampathis tohether.
In Srimad Rahasya Traya Saaram, he says that while doing a Yajna, the
Yajamaana should have his wife by his side. In the Yajna of saving the
souls, which the Lord performs incessantly, Sri is always with Him.
?Sa pathneekanaai kondu yagna deekshithanaana Sarveswaran?
ARASAANIPAALAI SRI VENKAATDWARI SWAMI
Sri Arasanipalai Venkatadwari Swami in his ?Lakshmi Sahasram? says:
?Even when the Lord took the form of a Brahmachari in Vaamana Avatara,
Piratti never vacated his chest and had to hide her under the ?Krishnajinam?
(fawn leather piece) lest her glance falling on Mahabali should defeat the
very purpose of the Avatara viz. conquering him!
?Krishnaajinena samvrinvan vadhhom vakshastha laalayaam?
PILLAI LOKACHAR
Pillai Lokachar in Mumukshuppadi 166 defines the role of Sri with reference
to the Jiva ? ?When the Lord is the Siddhopaaya, she acts as Purushaakaara
(mediatrix) for the soul that surrenders; When He is the UpEyam (the
objective), she also becomes the same and receives the Kainkaryam along with
the Lord
?Avan UpaayamaagumidathilE, thaan purushaakaaramaai Irukkum; Avan
praapyanaamidathil thaan praapyaiyumaai kainkarya varthakaiyumaai Irukkum?
Pillai Lokachar in Mumukshuppadi 42 says ?Like the wife who sticks to the
bed of her spouse and at the same time does not give up the cradle of her
baby, Piraatti acts as the link between Paramaatma (represented by ?A? and
Jivaatma (represented by ?ma? in the Pranavam.
?Barthaavin uDaiya paDukkaiyaiyum prajaiyin uDaiya thottilaiyum viDaathe
irukkum maathaavaip polE, prathama charama padangalai viDaathE irukkum?
Swami Desika goes one step further in describing Piraati?s maternal
affection to her child (Vaatsalyam) saying ? Even when the baby bites her
nipples while feeding it, the mother bears the pain but does not stop
feeding it. She is so full of affection? ? ?VaatsalyEna nirbharathayaa
jananee kumaaram, sthanyEna vardhayathi nashta payodharaapi?
Her quality of mercy is revealed most emphatically in Srimad Ramayana. When
Hanuman offers to destroy the Raakshasis who tormented her in Asokavana, she
says ?whether they are sinners or saints, even if they deserve to be killed,
noble ones would show mercy on them. Who in this world has not committed
sins? She asks.
?paapaanaam vaa subhaanaam vaa vadaarhaanaam plavangama
Kaaryam karunam aaryena na kaschit na aparaadhyati?
No wonder, Ilayaperumal offered to serve the Divya Dhampathis whether awake
or asleep, in all circumstances and in all manners
?Bhavaamsthu saha Vaidehyaa girisaanushu ramsyatE/
aham Sarvam karishyaami jaagratha: svapathas cha thE?//
It is clear from the above that a Srivaishnava is one who understands his /
her status as a servitor to the Divine couple. This is the hallmark of a
?SRI- VAISHNAVA?.
After all the above compelling Pramaanams accepted by all nem. con -
How come, Ahobila Matam alone claims to be ?Sri? Sannidhi as if ?Sri? is its
monopoly and as if the other Matams, Ashramams and other votaries of
Bhagavad Ramanuja - Swami Desika Darsnam have dispensed with ?Sri? in their
dispensation? Is it an apparent attempt at over- reaching? Or, is it an
attempt to pose a ?holier than thou? stance?
Please think it over.
---------------------------------------------------------------------
IMPORTANT DISCLAIMER:
PLEASE DON?T GET ME WRONG. THIS IS THE ?POORVA PAKSHAM?. THE ANSWER, AS IT
APPEARS TO MY LIMITED UNDERSTANDING, WILL FOLLOW IN THE NEXT POSTING.
======================================================================
2. SRI RANGA VIJAYAM ? PART 20 ? THE 6th ENCLOSURE.
From ?Sri Ranga Vijayam? by Purisai Sri Krishnamachariar Swami, Editor,
?Nrisimhapriya? (Translation by Anbil Ramaswamy)
We now enter the 6th Enclosure of the temple town of Sri Ranga Kshetram.
======================================================================
This enclosure is known as ?Chozha King Trivikraman Veedhi?. From the
Southern Gopuram, we now go in a clockwise direction. The Disc and the Conch
of the Lord guard this Gopuram. It is in this street that the famous
festival of ?Bhoopathi TirunaL? is celebrated during the ?Thai? month when
the Lord goes on His rounds seated on the various mounts (Vaahanams) and on
the day of float festival moves to the tank. This street is also known as
?Utthra Veedhi? where there are houses only on one side, the other side
being covered by a tall rampart wall (Madil Suvar).
As we turn to the right, we reach West Uthra Street. There is a gopuram in
the middle of this street through which we can go to the 7th enclosure and
Teppakkulam.
Proceeding further, as we turn to the right again, we hit the North Uthra
Street, Right at the middle of this street, there is an opening on the left
that takes us to Vada Tirukkaaveri. On the right side, there is a
Gopuravasal that lets us go to the Thaayaar Sannidhi. If we go straight, we
come across the Matam of Sriranga Narayana Jeeyar. It is here that
Emperumaanaar stayed doing Tiruvaradhanam etc according to Paancharaatra
Aagama. It is here that he appointed the 74 Simhasana Adhpathis to carry the
torch of Visishtadvaita Siddhantam.
Proceeding still further, we reach the end of this street that turns into
the East Uthra Street. In the middle of this street is what is known as
?White Gopuram? through which we can go to the 1000 pillared mandap. It is
said that Paraasara Bhattar used to go through this Gopuram for doing
Mangalaasaasanam to the Lord. On this street is the Ahobila Matam and the
Desikar Sannidhi belonging to Poundarikapuram Swami Ashramam. The mansions
of Arayars are also on this street. The icon of Utsava moorthi of Lord was
taken away by the Muslim rulers to Delhi, where the princess kept is as toy
to play with. It is said that Tiruvaranga Perumaal Arayar went to Delhi and
with the permission of the Baadushah brought the icon back and did
Pratishtai. Hence, the entire Arayar kulam became famous and are celebrated
to this day.
As we proceed further and turn right, we come back to the South Uthra street
where there is the Sannidhi of Manavaala Maamuniugal.
=======================================================================
3. "LEARN OUR TRADITION THE EASY WAY"-
SAMPRADAYA LESSONS FOR KIDS FOR GRADE 2
LESSON 8: THREE LIVING GODS -
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava
chariar Swami under his "Jayamangala Paada Thittam" and translated in
English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)
(NOTE: Lesson 7 was featured in Vol. 2 / Issue 15 dated13th August 2001)
=====================================================================
We worship Gods and Goddesses, in fact, several of them, each time with a
different prayer. Scriptures also say that Gods can bestow on us what we
want. Indeed, Gods are more powerful than we humans.
Penance, Homas, Yagnas, Saantis, Abhishekams, Archanas, donations are
several methods used to please Gods. Lord Krishna also explains the
inter-dependence between Gods and humans in Bhagavad Gita (3/11-12). The
Gods are propitiated through sacrifices and being pleased they grant
enjoyments to human beings. This is borne out by experience also.
However, we do not see these Gods, nor can we attempt to do so. They remain
unseen, invisible. But, are there visible Gods? Yes. There are. There are
three ?visible? Goda. They are Mother, father and Preceptor. The Vedas
(Taittriya Upanishad- Sikshavalli) declares in unambiguous terms to worship
these three as Gods. ?Matru Devo Bhava, Pitru Devo Bhava, Achaarya Devo
Bhava?. This means ?Treat your Mother as God, Treat your father as God and
Treat your Preceptor as God?. This is the advice given by an Acharya to a
Sishya when the latter leaves the Gurukula after completion of his studies.
The mother has given birth to us, has given our lives. So she is God. The
father has supported us, has done the essential rituals for us. So, he is
God. The preceptor educated us and shown us the light. So, he is God. Thus,
these three are veritable visible Gods who matter the most in our lives. Let
us just think about them.
Without our mothers, we would not have been born in this world, given a body
and nourished us from a totally helpless state to what we are now. No love
compares with a mother?s love for her child. She has sacrificed everything
of hers to see that her child lives on. We should not even mentally wish any
harm to her, but respect her and honor her always. What to speak of
despicable people who utter harsh words to their mothers, do not care for
them in their old age and even physically abuse them. ?They are worse than
animals and rank lowliest among the low and are venomous creatures on the
earth? - declare the scriptures.
Next comes the father. He is responsible for our birth, instills good
manners and values in us, sees that we do not go astray, does the obligatory
rites and rituals (Samskaras) and is the guiding spirit to our thoughts. Any
worship to Gods and any rituals will be incomplete and fruitless, if the
father is ignored. We have to keep in view Sri Rama?s implicit obedience of
King Dasaratha?s words. He is standing example of filial affection and
regard.
We call the Supreme Lord as our father. Sri Arjuna tells Lord Krishna ? You
are the father of the World?s animate and inanimate beings? - ?Pitaasi
Lokasya charaacharasya ? (11.43). We seek the forgiveness of the Lord as we
would from our own father. There are several instances in the Puranic lore
exemplifying the regard of son to father. We may see it in recent times by
the attitude of Kumaara Varadaachaariar towards his father, Swami Desika in
one of his Mangala Slokas.
?May Sri Venkatesa who is my father, my Guru who did Brahmopadesam to me and
who is my God, my goal and also the means to that end, remain ever
auspicious? ?
? PitrE BrahmopadeshtrE mE guravE Deivatya Cha/
Praapyaaya Praapakaaya asthu Venkatesaya Mangalam//?
Now, we come to the third ?living God?, the Preceptor. We cannot
underestimate the glory and greatness of the Preceptor who shows us the path
to high Heaven and also the rightful way to live in this world. The Vedas
say that the Preceptor is essential to realize God. One who worships the
Preceptor as God is really a great soul. It is, therefore, necessary to sing
the praise of one?s Preceptor as one would praise God. Swami Desika himself
points out the way in the last Tamizh Paasuram of Chapter 31 Sishya kritya
Adhikaram of Sri Rahasya Traya Saaram:
?Etri manathu ezhil Jnaana vilakkai, Irulanaithum
maatrinavarkku, oru kaimmaaru maayanum kaanagillaan
Potri ugappadum punthiyil koLvathum pongu pugazh
Saatri vaLarppathum satrallavO munnam petratharkE?
Meaning ?Even the Mayan (God) cannot adequately compensate the Acharya who
dispelled all ignorance by lighting the bright lamp of learning. Hence, for
what was received from the Acharya, what the Sishya does is very little
indeed, such as recounting his praise with delight, being in constant
meditation of him and extending his growing fervor?
Swami Desika has succinctly listed 8 reasons why the Preceptor must be
worshipped like God, in his Nyaasa Vimsati verse 2.
1. He removes the darkness called ignorance.
2. He removes sins, grief and sorrow from us.
3. He makes us like him.
4. He terminates our future births.
5. He grants us divine insight.
6. He showers us with overwhelming compassion.
7. He gives us the infinitely superior taste of doing service.
8. He is forever our Lord and Master.
We have no means to acquire such a great soul, our Preceptor. Hence, he is
another ?living God?.
In Srimad Ramayana, Sri Rama says (Ayodya Khanda Chapter 30)
? Our highest duty is to obey our parents and carry out their orders?
?When our parents and Guru are before us and are amenable to our prayers,
why worship God who is omnipotent and independent but is not amenable to the
influence of those who worship Him?.
?The three worlds are available to him who devotes his life to the service
of his mother, father and Preceptor. There is no purer act than such
service?
?There is not the least doubt that loyal service to these three will ensure
knowledge, wealth, children and all joys of life as well as a happy
permanent stay in Heaven?
When the Lord Himself utters these words, do we need more proof for treating
our mother, father and preceptor as ?living Gods??
QUESTIONS
1. Who are deemed to be ?Living Gods??
2. What is the greatness of One?s mother?
3. What is the greatness of One?s father?
4. What is the greatness of One?s Acharya?
5. What are the gains that we secure from our Guru?
6. Can we compensate the Guru for what he has given us?
======================================================================
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