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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


                
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