SrI: SrImathE Ramanujaya namah: Dearest Srivaishnavas, The world could not realise the greatness and SarvasEsjthvam of Emperumaan Sriya: Pathi Sriman Narayanan, in spite of His taking so many avtaars and showing Himself Prathyaksham to the world. But Emperumaanr, Sri Ramanujacharya, who considered the sufferings and sorrows of all those who hold onto His Lotus Feet, as His own, and blessed the world with the great Sri Bhasjyam and other works. Now the world is richly blessed with the correct knowledge (jn~Anam) and become the servants (sEshans) of Sriman Narayanan. maNmisai yOnigaL tOrum pirandu- engaL MadhavanE kaNNuRa niRkilum kaaNagilla ulagOrgaL ellAm aNNal IrAmAnusan vandu thOndriya appouzhudE naNNarum gnAnam talaikkondu nAraNarkku AyinarE [from Iraamaanusa nooRRanthAthi] The Lord had tried His best, through various avatharams, to emancipate the errant inhabitants of earth, but failed miserably. However, the advent of Sri Ramanuja saw even die-hard atheists become ardent devotees of the Lord. Sri Ramanuja (1017 - 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer,displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalised Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplative insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God. The nine divine works [nava rathnangaL] of SrI Ramanujacharya are: 1. Vedartha Sangraha - The essence of Veda 2. Sri Bhasyam - Elaborate commentary on Brahma Sutras 3. Vedantha Deepam - Commentary on Brahma Sutra in a condensed form 4. Vedantha Saaram - Commentary on Brahma Sutra in a very condensed form 5. GitA Bhasyam - Commentary on Bhagavad GitA 6. Sri Saranagati Gadya - Deals with surrendering to Lord Sriman Narayanan for moksha. 7. Sriranga Gadyam - Deals with the divine mercy of Sri Ranganathan. 8. Sri Vaikunta Gadyam - Deals with Sri Vaikuntam [paramapadham] 9. Nitya Grantha - Deals with daily/special practices prescribed for Sri Vaishnavam The Visistadvaita Srivaishnava philosophy and 0ractice are clearly established in these nine extraordinary works. The discourses in the form of kalakshepam given by Bhagavath Ramanuja on Veda before ThiruvEnkatamudaiyaan are compiled as Vedhaartha Sangraham. This is the first work of EmperumAnAr. On this series on Srinivasa Vaibhavam, let us enjoy this grantham?s glory today being Sri Ramanauja?s TN. Sri MS Hari Swamin, when he was in Singapore delivered series of kalakshepam lectures on this grantham and adiyEn attended the first and the last only:-) >From his brilliant article on Vedaartha sangraham, let me give below an extract: Though this work mainly ascertains the purport of the Vedanta (Upanishad), it is not to be understood that this grantha just explains the upanishads but it is the purport of all Vedas as the Vedas finally aim at conveying the meaning of upanishads. Therefore this work is titled as Vedaartha Sangraham, meaning the summary of Veda. This is not only complete in itself but also serves as a detailed introduction to Shree Bhaashya as the content of Jignyaasaadhikaranam is elaborated in this work. This grantha has such a value that without studying this, beginners find it very difficult to study Shree Bhashya. Vedartha Sangraha has two parts of which the first part is called "Mathaantara Khandana" and the second part is "Swa Matha Vistaara". In the first part, Bhagavat Ramanuja counters the Advaita philosophy of Adi Sankara, the Beda-Abheda matha of Bhaskara and that of Yadava Prakasa. In the second part, the Achaarya saarvabhouman in detail explains and establishes Visistadvaita philosophy and practice. Sruta Prakashikacharya (Shree Sudarsana Suri) has commented on this work of Bhagavat Ramanuja and it is known as Tatparya Deepika - Sruta Pradeepika. In the beginning of this grantham, Bhagavat Ramanuja has composed two Mangala Slokams (Verses) of which the first one is not only in the form of worshiping the Paramaatman Vishnu, but also is in the form of essence of the second part of this grantha. Similarly, the second Mangala Sloka is not only in the form of saluting his preceptor (Bhagavat Yamunacharya) but also is in the form of essence of the first part of this grantha. Mangala Slokas are found in the works of our Aacharyas for two reasons - first reason being, worshiping Bhagavan makes the grantham to be successfully completed without obstacles and the second reason being, worshiping Aacharyas (preceptors) makes us to get the knowledge fully as imparted by the grantha. Let us first comprehend the mangala slokas as follows: The First Mangala Sloka Of Vedaartha Sangraha: Asesha Chitachit Vastu Seshine Sesha Saayine | Nirmalaananta Kalyaana Nidhaye Vishnave Namaha ||" This is the essence of our Visistadvaita Shree Vaishnava philosophy and practice. The Tatva-Hita-Purusharthas are beautifully conveyed by this verse. "Chit" denotes the sentient soul - jeevaatman. The Jeevaatman is identified as finite (aNu), sentient (Jgnyaana), unchanging (Satya), blissful (Aananda) nature-reality (Swaroopa). He is thus knowledge-self and also has a knowledge (Dharma Bhootha Jgnyaana) as his inseparable attribute. He is Swayam-prakasa meaning knows himself ie., his individuality as he is Jgnyaana swaroopa. He knows other things using his Dharma Bhoota Jgnyaana. Baddha (bound by karma in material world), Muktha (liberated from karma and hence from material world) and Nitya (eternally and ever free from karma) are the three types of Chit. The Chit is eternal and is imperishable. "Achit" denotes the insentient matter. Its nature is to change from one form to another. It neither knows itself nor anything. Trigunya (matter having Satva, Rajas and Tamas), Satva Soonya (Time which is devoid of Satva) and Sudha Satva (matter having pure Satva without rajas and tamas) are the three types of Achit. "Asesha" denotes that there are innumerable Jeevaatmans. It applies for both Chit and Achit. Upto this, it is clear that chit and achit are different entities. "Asesha Chitachit Vastu Seshine" means that the Brahman has all the chit and achit entities as his property. The term "Vastu" brings out the truth that these chit and achit entities are real and not falsehood/illusion. This makes it clear that the Brahman is different from all chit and achit entities and therefore the Brahman is "Purushotthaman" as "Seshe" denotes clearly that Brahman is the lord/owner of all chit and achit entities. "Sesha Saayine" denotes that the Brahman reclines on the divine bed, which is the coil of Adi Sesha - divine serpent. This further implicitly denotes that the Brahman has divine form, divine abode, divine consort Shree, Bho and Nila and all the divine royal things signifying his unparalleled and unsurpassed supremacy. Therefore the part of the verse "Asesha Chitachit Vastu Seshine Sesha Saayine" brings out the meaning that the Brahman has "Ubhaya Vibhuthi" as his roperty. "Ubhaya" means "Twin" and Vibhuthi means property. They are the Leela Vibhuthi (the material worlds (from Chaturmuka Brahmaa's Satya Loka to microorganisms) which are created sustained and destroyed by Brahman as his sport (leela) and exists for his Leela rasa) and the Nitya Vibhuthi which is the transcendental divine world called Shree Vaikunta Paramapadam. This part of the verse therefore implicitly brings out the Pradhaana Pratitantram (key point) of Visistadvaita, which is the sareera-aatma bhaava relation between the all chit - achit entities and Brahman. As the Brahman supports, controls and owns all chitachit entities he is the soul of all chitachit entities. As all the chitachit entities are supported, controlled and owned by Brahman and exist for the purpose of Brahman as inseparable attribute of Brahman, all the chitachit entities are Brahman's body. Nirmalaananta Kalyaana Nidhaye brings out the Ubhyalingam - the two identifications of Brahman. As follows: "Nirmala" brings out "Akila Heya Pratyaneekatvam" meaning "the Brahman is pure untouched by all the impurities of the universe though he is present inside and outside everything. He is "Aatma" soul of the universe called "Antaryaami" - meaning "He who controls everything by being present inside everything". "Ananta Kalyaana Nidhaye" brings out "Ananta Kalyaana Gunaakaratvam" meaning "the Brahman is infinite with infinite divine/auspicious attributes like power, strength, lordship, firmness, knowledge, resplendence which are beyond the reach of our mind, sense organs and words. These attributes bring out his "Paratvam" "ultimate supremacy". His attributes / qualities like divine mercy brings out his "Sowlabhyam" "Easily available" nature. "Vishnave" clearly points out that the Brahman is Lakshmi Pathi (Lord of Shree Lakshmi) who pervades everything everywhere. Vishnu (Shreeman Narayanan) is the Brahman. His omnipresence is conveyed by this name. To summarise the Iswara Tatva concept, please note the following points: The Brahman (God - Iswara) is Shreeman Naaraayanan (Vishnu) who is .. Lord of Goddess Lakshmi (Shree) .. Unchanging, knowledge-self, infinite, blissful, and 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 He being the soul .. Having divine transcendental body (in five modes - Para, Vyuha, Vibhava, Anaryaami Haarda Roopa and Archa) .. Untouched by all impurities of the universe .. Having infinite divine attributes .. Having as his sport, creation, sustenance, and destruction of all material worlds. Up to this Visistadvaita Tatvam (reality) was outlined. "Namaha" is not in the meaning of just saluting Lord Vishnu. It conveys the "Hitam and Purushaartham" implicitly. Hitam is means to attain liberation. The term "namaha" conveys meaning up to Saranaagathi at the lotus feet of Shree Vishnu, which is total surrender. Similarly Bhakthi is also to be understood to have been conveyed here implicitly. "Namaha" with the names of Vishnu used here also implicitly conveys the "Purushaartham" (goal, result) which is eternal service at the lotus feet of Lord Vishnu and eternally experiencing the Lord in Shree Vaikunta Paramapadam. Thus the first Mangala Slokam in Vedaartha Sangraha is not only in the form of worshiping the Paramaatman Vishnu, but also is in the form of essence of the second part of this grantha which is "Swa Matha Vistaara:". [Thanks to Sri MS Hari Swamin for his permission to make use of his excellent writing] AzhwAr ThiruvaDigaLE SaraNam SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE Namah: Regards Namo Narayana dAsan Discover Yahoo! Get on-the-go sports scores, stock quotes, news and more. Check it out! http://discover.yahoo.com/mobile.html ------------------------ Yahoo! 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