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//
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SRI RANGA SRI VOL. I / 021 DATED 14th February 2001
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EDITORIAL We are glad to present THE 21st Issue of "Sri Ranga Sri"
IN THIS ISSUE:
1. Greatness of Bhagavad RamAnuja Darsanam Part 3- Anbil Ramaswamy
2. Quiz Program 1 - Answers to Queries posed in Issue 018 d/01/24/01
3. Quiz Program 2 - Questions
4. "Know this AchArya" ? AgnihOtram ThAtha Desila Tatachariar SwAmi
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1. GREATNESS OF BHAGAVAD RAMANUJA DARSANAM ?
PART 3A: ADVAITA VIS - A - VIS OTHER SCHOOLS
[NOTE : Attention is invited to the Note and request given while
beginning the Series. If anything has been expressed forcefully, it
is only to bring home the point more graphically based on the
authorities cited in the Introduction]
Dasoham
Anbil Ramaswamy
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The main points of differences between Advaita and the other two
systems are summarized in this and following postings and critically
examined.
(A) NON- DUALITY
'DVA' means 'Two'. The negative 'A ' when prefixed means 'Not
two'. (i.e.) Only One and none else. Advaitins assert that Abheda
Srutis supercede the Bheda Srutis. They do not explain how, even
though the Bheda Srutis occur much more numerously and in much
too frequent contexts in the Vedas.
At the other extreme, the Dvaitins argue that as Bheda Srutis are so
preponderant, the less frequent Abheda statements have to be ignored.
But, beyond saying this, they also do not explain why.
It is Visishtadvaita school that reconciles both by means of normal
logic with the help of Ghataka Srutis thus:-
(i) Since we accept the Vedas as authoritative, unless they
specifically point out any particular statement as the viewpoint of
the opponents (Poorva paksham), all the statements made by the Vedas
should be deemed to have equal validity. Nowhere in the Vedas have
any of these statements been described as the viewpoint of the
opponents.
(ii) If a statement were to be made only to be refuted subsequently,
by the Vedas themselves, they would not mention it in the first
place. The Upanishads do not begin by building castles in the air
only to blow out the air later. In that case, Vedas would not have
taken pains to make the erection at all.
(iii) The Vedas do not say anywhere that Bheda Srutis are incorrect
or that only Abheda Srutis are correct or vice versa. Then, how to
reconcile the two apparently conflicting views?
The answer is provided by the Sareera- Sareeri BhAva
(Body-Soul-relationship) which forms the sheet anchor of
Visishtadvaita which aims to discern 'Unity in diversity.'
This can be explained as follows:
When we call a mechanism, say, a clock, every part of it -- like the
hands, the dial, the motive force that makes it work are all taken
together and the entire unit is called the Clock. Thus, though the
parts of the clock are all different, when taken together and
functioning, we call it a "Clock"- . a case of' 'Two-in-One' or 'One-
in -Two'.
Similarly, when we refer to any living being, the reference is not
only to the physical body but also to the soul which has a dual role
to play: one as the soul with reference to the body and second, as
the body with reference to Brahman who is the soul's soul. Thus, when
we call a person, say, Rama, We mean his body + his soul (JeevAtma)
+ his soul's soul (ParamAtma). Thus, though the body, the individual
soul and the Universal soul in the case of Rama are different, when
taken together and living, we call the triple entity as Rama only.
Hence, it is a case of 'Three- in- One" or "One- in- Three"
The word 'Atma' is derived from 'ApnOti iti Atma'. (i.e.) 'That
which controls in immanence'. The jeevAtma controls the physical
body; ParamAtma controls the JeevAtma and through him his body.
This Body-Soul relationship has been categorically emphasized in
Taittriya Upanishad- Anandavalli, BrihadAraNyaka Upanishad -AntaryAmi
BrAhmaNa, ChAndOkya Upanishad, SubalOpanishad and by such great sages
like Manu, ParAsara and others clearly.
(e. g) The word 'Viswarupa' means 'the Universe is His form (body.)
This concept can be employed to reconcile the apparent contradictions
in the various ' MahAvAkhyas' (Great sayings) in the Vedas on which
both the antagonists base their arguments.
Let us now examine the 4 great MahavAkhyas relied on by Advaitins
in the light of this:
(1) TAT TVAM ASI- That thou Art.: This means your soul's soul is
Brahman. Conversely, Brahman is your soul's soul and your soul is the
body of Brahman. Taken together, in this sense, it can be said that
you are yourself the Brahman.
Sri Anand Karalapakkam draws attention to Sri Uttamur Swami's
commentary and translation on the excellent arguments on this issue
by Sri NaDAdur AmmAL in his :Tattva SAram"
According to Bhagavad RamAnuja, when the father says "Tath Tvam asi",
it means both "You belong to Him as His body and He belongs to you as
your innermost soul"
Prof. NarayanAchArya observes-
"Bhagavad RamAnuja says that Brahman in the "kAraNa avastha" becomes
Brahman in "kArya avastha". That He is Brahman still in both cases.
Otherwise, the equation would not be possible" (p.61) and concludes ?
"This unity does not sublate variety but only invests it with a
meaning and purpose"
(2) AHAM BRAHMASMI- I am the Brahman- This means that my soul is
JeevAtma; JeevAtma's soul is ParamAtma. My JeevAtma constitutes the
body of ParamAtma even as it is the soul of my physical body. In this
sense, taken together, it can be said that "I am myself the Brahman"
Prof. NarayanAchArya asks-
" If SvEtakEtu is Brahman in reality, how is it he does not know it?
Is it Brahman who has lost omniscience and acquired ignorance and if
so, who can restore Brahmanhood to Brahman, if this is lost to it?
(pp.53-54)
(3) SARVAM KHALU IDAM BRAHMA ? "All things are Brahman": This means
that the soul or Atma of all things is Brahman for whom they
constitute his body by the Body-Soul relationship. So, everything is
verily Brahman; Everything has Brahman as their soul and Brahman has
everything for his body. Hence, it can be said that "All things are
Brahman."
Aurobindo observes-
" The affirmation of divine life upon earth and an immortal sense in
mortal existence, can have no base unless we recognize not only the
eternal spirit as the inhabitant of this bodily mansion, the wearer
of this mutable robe, but also accept matter of which it is mode, as
a fit and noble material out of which He weaves constantly His garbs,
builds recurrently the unending series of His mansion" ?
("Life Divine" Chapter II p. 7)
(4) EKAM ADVITEEYAM- "There are no several things; there is only
one". This means all things have Brahman as their soul to whom they
are his body. Taken together, in this sense, all things are
identified with Brahman as their soul. Hence, there are no several
things. All things belong to the Only Brahman who is their soul.
Says Prof. NarayanAchArya-
"The word "Advitheeyam" is unique; it prohibits only an "equal" or
"superior" and *not* the " multiplicity" or "differentiation" of the
plural world, *latent in Him* in a subtle form. There is no one worth
counting as a second, now or in the past or in the future".
As per YamunAchArya's famous clarification- "As when we say that this
Chola king is without a second, we mean only that there is no equal
to him and not take it to mean as negating the existence of the
queen, the prince or his servants. So also, "Advitheeyam" denies only
an equal or superior and NOT the subservient many-ness of His
dependents" (pp.43-44)
(iv) If as the Advaitins say, there is only one and nothing else, How
can we establish the unity of a Non-existent individual soul with the
Universal soul mentioned in the MahavAkhyas?
Here is a translation of Sant TukArAm as an answer to the Unitarian
concept of the Advaitins (Poem translated by John S Huyland in -
"An Indian Peasant mystic " - (London, Allenson & Co.)
I want to taste sugar; I don't want to be sugar.
- Can water quaff itself?
- Can trees taste of the fruit they bear?
He who worships God must stand distinct from Him
- so only shall he know the joyful love of God for ?
- who says that he and God are one,
- that joy, that love shall vanish instantly away.
Pray no more for utter oneness with God.
- Where were the beauty ,
- if the jewel and the setting were one?
- The heat and the shade are two,
- If not, where were the comfort of the shade?
- Mother and child are two,
- If not, where were love?
- When after long been sundered, they meet
- What joy do they feel, the mother and the child!
- Where were the joy, if the two were one?
Pray then, no more for the utter oneness with God"
RAM PRASAD SEN, a 18c poet echoes -
"Ultimate reality would remain separate. What is the worth of
salvation, if it means absorption, the mixing of water with water;
Enjoyment is in tasting sugar, not becoming sugar"
(Note: When two waters mix, SAmyam (likeness) occurs, but neither
loses its individuality)
(v) If Brahman were all alone and loved its self, it would be an
exercise in a monotonous narcissism, without anything delectable
about it.
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GRD 4: SECTION 3 (B)NIR GUNA, NIR AAKARA, NIR AVAYAVA, NIR VISESHA
BRAHMAN(Brahman who has no attributes, no parts, no qualities, no
form, no name) will follow
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2. QUIZ PROGRAM1:
Answers to queries posed in "SriRanga Sri" ?Vol.I/018 dated 01/24/01
===================================================================
Once in a fortnight, "Quiz Program" will pose queries inviting our
readers to provide replies within 7 days. The correct or best reply /
replies will be published in the subsequent issue to be released
thereafter, with the name of the member. We believe that this will
help in participation of readers. We posed the following 10
questions. We are providing the answers to these.
(Editor)
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1. WHAT IS "SATHAKOTI RAMAYANAM"?
This mammoth work containing 9 Lakh khANDams, 900 Lakhs Sargams and
One Crore SlOkams, is believed to have been composed originally by
Sage VAlmiki. When Devas, Daityas and NagAs wanted to take the entire
work to their respective worlds and fought among themselves, the Lord
divided it into 3 parts allotting to each party 1/3rd of the
Granthas, and distributed the rest to MahAlakshmi, AadhisEshan and
GaruDan who took them to VaikunTam, PathALam and BhoolOkam
respectively. Two aksharams remained namely "RA' and "MA" which the
Lord gave to Siva .It is with this mantra that Siva is said to
whisper into the ears of to those about to die in Kasi kshEtram.
The part that was brought to "BHOOLOKAM" was divided as between the
islands (Dweepas) called Pushkaram, SAkham, Plaksham, Kucham,
Krouncham, Salmalee, and JAMBHU. Still, there was a balance of 4
SlOkas which the Lord advised to His son, Brahma
The portion which "JAMBHUDWEEPA" got was again distributed as between
the 9 Varshas called Kuru, HiraNmayam, Ramyakam, KethumAlam,
ILAvritham, BhadrAchalam, Hari, Kimpurusham, and BHARATHA VARSHAM".
One aksharam viz "Sri", however, was common to all the Varshams.
Of those that fell to the lot of "BHARATHAVARSHAM" it got further
subdivided as between different KhaNDas The portion that came into
the possession of "BHARATHAHKHANDAM" was the Srimad VAlmiki RAmAyaNa
of 24.000+ slOkas, which we know today.
Authority:
Ananda RAmAyaNam, ManOhara khANDam 1 &17; YAtrAkANDAm 1; Adbutha
RAmAyaNam 1; GovindarAjeeya VyAkhyAnams of Srimad VAlmiki RAmAyaNam,
BAlakhANDam of Tulasi dAsa RAmAyaNam all quoted by Sri C. R.
SrinivAsa Iyengar's Notes to Srimad RAmAyaNam BAlakhANDam (p2 to6)
2. HOW DID "SARAYU" RIVER GET ITS NAME?
Once upon a time in one of the previous "Kritayugas", a daitya
named "Sankan" stole the Vedas and hid under the Ocean. The Lord
killed him and retrieved the Vedas. The tears of joy flowing from the
Lord's eyes fell atop the HimAlayas and flowed down to the lake
called "mAnasa saras" When Vaivaswatha Manu wanted to do penance and
asked for an appropriate place to do it, his Guru advised him to
create a river from the "mAnasa saras". Accordingly, he broke open a
tiny part of the "saras" by aiming an arrow from his quiver. The
water flowed as a river near AyOdhya. As the water gushed forth from
the impact of an arrow, it came to be called "Sarayu".
(Authority: Ananda RAmAyaNam YAtrAkANDAm 4 quoted by Sri C.R.
SrinivAsa Iyengar in his Notes to BAlakhANDam (p378 &379)
3. HOW DID "TRISANKU" ACQUIRE HIS NAME?
Satyavrata was the son of an IkshvAgu king, TraiyAruNan. He was so
cruel that he drove away his father into exile. Subsequently, his
kingdom came under a severe famine. His Guru did not help him
because he thought that the famine was a just punishment for his
misdeeds. The king came across Sage ViswAmitra in the forest and
helped him to redeem his middle son who was earlier traded for food.
Once, when he himself could not find anything to eat, he killed the
cow of his Guru and consumed it without uttering the "ParisEshaNa
mantram". Because, he had committed three heinous sins of
disregarding his father (pitrudrOham), killing the cow of his Guru
(Gohathya) and Eating without mantram (mantraheena), he was
called "Trisanku". Because he had pleased ViswAmitra, the latter
helped him through his yOgic powers to reach Swargam with his
physical body.
Authority: VAyu PurANam 86.88 Quoted by Sri C.R. SrinivAsa Iyengar in
his Notes to BAlakhANDam (p463-464)
4. WHAT IS THE MEANING OF THE NAME "VAIDEHI"?
"VaidEhi" means one who was not born out of body (deham) of
anyone. "It means Sri MahAlakshmi"
Authority: Sri C.R SrinivAsa Iyengar's Notes on AyOdhyAkhANDam p 73)
5. HOW DID "PANCHAVATI" GET ITS NAME?
"PanchavaTi" lies on the Eastern bank of GOdAvari river near Nasik.
It was surrounded by 5 Banyan trees. Hence,it was called "PanchavaTi'.
("Pancha" means "Five" and "vaTA" means "Banyan tree")
Authority: Sri C.R. SrinivAsa Iyengar's Notes on AraNyakhANDam p49)
6. WHAT IS MEANT BY THE WORD "KAKUTSTHA"
When Puranjaya, the grandson of King IkshvAghu was ruling over
AyOdhya, a great war erupted in which as usual, the Asuras defeated
the Devas and as usual they prayed to Lord VishNu to help them. The
Lord advised them to take the help of Puranjaya to whom he would
bestow His own powers. When the Devas approached Puranjaya, he laid
a condition that if DevEndra could officiate as his vehicle
(vAhanam), he was prepared to help. DevEndra took the form of a bull
and held Puranjaya between his horns and Puranjaya defeated the
asuras. Since, Puranjaya was seated between the horns of a bull, he
came to be known as "KAkutstha" "kakuth" means horns of a bull "stha"
means "seated" Authority (ibid. Notes on SundarakhANDam (p10)
7. WHAT IS THE AGE DIFFERENCE BETWEEN SRI RAMA AND SRI SITA?
Sita was younger to Rama by just 6 months. Sita matured at age 11.
Authority Ananda RAmAyaNam 5 Quoted by ibid. Notes on AyOdhyAkhANDam
(p11)
8. WHAT IS THE ORIGIN OF THE WORD "MADABHOOSI"?
It is said that when Bharata went to request Sri RAma to return to
AyOdhya, Sri Rama declined saying he could not transgress the command
of his father. When during the conversation between them (celebrated
as "RAMAGITA"), Bharata admired Sri Rama for his devotion to their
father. Sri Rama is reported to have referred to KAsyapa Rishi (of
Naitrava KAsyapa GOtram fame).KAsyapa's mother was too old to even
stand but wanted to be taken for a pilgrimage. KAsyapa put her
comfortably on a hammock and carried her all along to fulfill her
wish. Sri RAma referred to him as "one who adorned his mother" (Matru
bhooshaNam) and that he himself was no bhooshaNam to his father
(quite unlike KAsyapa), since he could not even perform the last
rites of his father. This word "MAtru bhooshaNam" in course of time
got corrupted into "MADa bhoosi".
(I understand that all "MADa bhoosis" belong to "Naitrava KAsyapa
GOtram ? I am subject to correction !- Editor)
Authority: Heard in KAlakshepam and it is said that because of
this "Matru sisroosha",KAsyapa attained Swarga and became PrajApathi
subsequently - ibid. Notes on AyOdhyAkhANDam (p19)
9. HOW DID "DHANUSHKODI" ACQUIRE ITS NAME?
Sri Rama used his bow to break Sethu at the northern tip of Lanka.
Hence, it came to be known as "Dhanush-kODi" "Dhanus" means "bow"
and `KoDi" means tip, corner" etc.
Authority: ibid. Notes on YuddhakhANDam (p28-29)
10. HOW DID RAVANA GET HIS 10 HEADS?
When RAvaNa prayed to Siva to the grant him "Atmalingam", he did so
by cutting his own head and offering it and by playing on his
lute "VeeNAgAnam". Pleased with his penance, Siva granted him 10heads
and 20 arms.
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3. QUERIES FOR YOUR CONSIDERATION TO BE ANSWERED IN A WEEK'S TIME
CAUTION: SOME OF THEM MAY EVEN SEEM OUTRAGEOUS!
TEST YOUR FAMILIARITY OF THESE TOPICS.
=====================================================================
1. How did the Lord get the mole called "Srivatsam"?
2. When and Why do Vaidheekas wind the sacred thread around their
ears?
3. Lord NarAyaNa has names such as "munjakEsan" and "KhaNDaparasu"
What do these mean?
4. What is meant by "KalpAntha RAmAyaNam"?
5. There are some passages in Srimad VAlmiki RAmAyaNam itself which
seem to lend internal evidence to conclude that Sri Rama had spouses
other than Sri Sita? How is this reconciled with the description of
Sri Rama as "Eka pathni vrathan"?
6. Do you know that according to some reports, HanumAn had not only a
wife but also a son?
7. Do you know that Sri Sita performed SandhyAvandanam?
8. Can ladies do "Pitru TharpaNam"?
9. There is a SlOkam that refers to Sri Rama sitting in "VeerAsanam">
(veerAsanE susthitham) What does this 'Aasanam" mean?
10. What is "Siva Gita"?
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4. "KNOW THIS ACHARYA"
AGNIHOTRAM THATHADESIKA THATHACHAR SWAMI" OF TIRUKKUDANTHAI (MASI-
ANUSHAM)
-Anbil Ramaswamy
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This SwAmi Tirunakshatram, Masi- Anusham falls on 16th February2001.
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This SwAmi was the disciple-successor of Sri U.Ve.PaTTu SwAmi. Even in
boyhood days, the SwAmi had learned and attained a high degree of
proficiency in Veda Adhyayanam, Veda lakshaNam, MimAmsai,
SribhAshyam, Srimad Rahasya Traya Saram, Kalpasootram etc. and was
honored by the MahArAjAs of Travancore, PudukkOTTai, Mysore etc.
He was head and shoulders above all in JnAnam, AachAram, AnushTAnam
and VairAghyam. In karmAnushTAnam, he was strict on himself like the
sages of yore like YAjnavalkya. His way of exposition of RamAnuja
Siddhantam and Desika SampradAyam was so lucid that the listeners
compared it to "ready-to-drink" fruit juice (drAkshApAkam). He used
to prove with appropriate quotations how Bhagavad RamAnuja and Swami
Desika faithfully reflected the Vedic truths. The SwAmi himself was
known as "Vedamoorthi".
For nearly 50 years, he presided over the "VisishTAdvaita Sabha" in
TirukkuDanthai. The crowd of disciples gathering to learn the
scriptures at his feet made his home look like a real "Gurukulam".
His works include ?
1. "SootrAnuguNya Siddhi Vimarsanam: This proves how Advaita
philosophy is not in accordance with "Brahmasootram"
2. "DrAviDAtrEya Darsanam": This seeks to establish RamAnuja
Siddhantam by exposing the fallacies in the arguments of Advaitins
against Bhagavad RamAnuja's doctrines.
3. "Veda Navaneetham": This proves how VisishTAdvaita Vedanta alone
is truly founded on the basis of Vedas.
The SwAmi was an Examiner in Visishtadvaita in Madras and Mysore and
other Universities. The rulers of several states showered on him
several honors like " Sruthi- Smrithi- MimAmsa - kalpasutra
VisAradha", "Veda BhAshya praveeNa". He was also honored by the
President of India (RAshtrapathi) in 1982.
He attained Paramapadam on the day of his 84th Tirunakshatram, after
serving the cause of Visishtadvaita for over 60 years.
Source: Swami Desika's 7th Centenary Commemoration Volume.October1968
(p386-387)
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