SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
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SRI RANGA SRI VOL.05 / ISSUE # 19 dated 15th May 2004
=============================================================================================================================
EDITORIAL:
We are glad to inform you that Dr. M. Narasimhachariar Swami, Editor
of Nrisimhapriya (English Edition) has kindly consented to adorn
our Board oaf Advisory Consultants (BAC)
The previous Parts of - "Gotras and Pravaras- Part 22" "Yaksha
Prasnam- Part 39"and "Pancharatra- Part 4" appeared in Vol.5/ Issue
4 dated 12th February 2004. (vide SRS Archives Message # 3768). We
continue these from this Issue.
The posting on Srimad Rahasya Traya Saram by Sri Sadagopan Iyengar
could not be accommodated in this Issue.
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IN THIS ISSUE
1. IMPORTANT DAYS IN VAIKASI (RISHBA)MONTH
2. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 23
THE GLORY OF AANGIRASA GOTRAM ? PART 7
(Anbil Ramaswamy)
(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar
Swami, Retd Head of Dept. French Indolgical Research Institute,
Pondicherry and "MaharishigaL Charitram" by Mimamsa SirOmaNi Mimamsa
Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta
ChooDaamaNi Sri N.S. Devanathachariar referred by Sri
Srivatsankachariar Swami)
3. FROM MAHABHARATA: "YAKSHA PRASNAM"
PART 40: PRASNAM 101 AND 102
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
4. PANCARATRA ? PART 5
By Sri N.Krishnamachariar Swami of Chicago
=======================================================================================================137
Regular issues have been released, so far besides several Special
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IMPORTANT DAYS IN VAIKASI (RISHBA) MONTH
Panchangam/ English / Day/ Star/ Event/ Remarks (if any)
Date/ Date
01/ 05/14 Fri ----- Vaikasi begins
02/ 05/15 Sat ------ KrishNapaksha Ekadasi
05/ 05/18 Tues BaraNi Amavasya,
ShasTaParankusa Swami, AM 39
07/ 5/20 Thurs RohiNi Navalpakkam NrisimhaTTM(D)
08/ 05/21 Fri Mrigaseersham Mannarkoil ANDavan
09/ 05/22Sat Tiruvadirai SrimushnamAndavan
10/ 05/23 Sun Punarvasu
TirumalaiTiruvarangamTTD
11/ 05/24 Mon Pushyam Nalukavi PerumaaL
12/ 05/25 Tues Pushyam -do- (P)
17/ 05/30 Sun Hastam
SRIDEVAPPERUMAL,
Suklapaksha Ekadasi
19/ 06/01 Tues Visakam NAMMAZHWAR
TiruvoimozhippiLlai (P)
Periya Tirumalai Nambi(V)
20/ 06/02 Wed Anusham PourNami
Koil Narasimha Jayanti(S)
BhaTtar, RamappiLLai (V)
Koil KandaDai Annan (V)
TiruvoimozhippiLLai (V)
21/ 06/03 Thur KeTtai Veeraraghava Vedanta YMD
TiruvarangamPerumaaLAraiyar
24/ 06/06 Sun
UtraaDamKodikannikadanamTTD
25/ 06/07 Mon SravaNam SravaNa Upavaasam
31/ 06/13 Sun Aswani KOORMA JAYANTI (P)
KrishNapaksha Ekaadasi
32/ 06/14 Mon BaraNi KOORMA JAYANTI (S)
Paraankusa YMD (S)
AM: Ahobila Matam; D: DEsika Darsana Diary; P: Pambu Panchangam;
PA:Periyasramam S: Srirangam Koil Panchangam; V: Vasan Panchhangam
TTMD: Tata Maha Desikan; YMD: Yatindra Maha Desikan (p): Page number
in Swami Desika's 700th Tirunakshatram Souvenir
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GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 23
THE GLORY OF AANGIRASA GOTRAM ? PART 7
(Anbil Ramaswamy)
(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar
Swami, Retd Head of Dept. French Indolgical Research Institute,
Pondicherry and "MaharishigaL Charitram" by Mimamsa SirOmaNi Mimamsa
Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta
ChooDaamaNi Sri N.S. Devanathachariar referred by Sri
Srivatsankachariar Swami.
Once upon a time, there was a king named Chitraketu of SoorasEna
desa on the banks of River Yamuna. He was in fact, a monarch ruling
over the entire earth. Under his virtuous rule, the land was
prosperous, people happy and contented, with Mother Earth showering
plenty like the proverbial KaamadhEnu. He had thousands of beautiful
damsels as his wives and he was immersed in happiness that could be
termed only as the ultimate. One day, Bhagavaan Aaangeerasa
Maharishi came to see him. Sukha Brahmam hails the Rishi as "angiraa
bhagavaan rishih". The King received him with royal honors and they
were closeted for long exchanging courtesies and enjoying each
other's company.
During the course of these exchanges, the King expressed his one and
only cause for grief. In spite of his being a Chakravarti and in
spite of his having all the luxuries one could hope for and in spite
of having innumerable beauties as his wives, what tormented him was
that he had no issues to perpetuate his lineage. Angeeras was moved
by the pathetic plight of the King. He asked the king to perform a
sacrifice, the deity "dEvata" of which was TvashTa. He advised the
king to give the remnants of the "havis" to his senior most and most
beloved wife, Krityuti saying that soon she would give birth to a
baby boy who will bring him joy and sorrow and left the palace. The
King's joy knew no bounds. In his excitement, the latter part of the
Rishi's words did not register in his mind.
Krityuti gave birth in due course to a darling baby boy who was a
cynosure for all who beheld it. He gave away valuable gifts to all
and sundry. The rituals of "NaamakaraNam" and "JaatakaraNam" etc
were duly done. All were happy as never before. The popularity
ratings of Krityuti skyrocketed ever since the birth of the prince
charming.
In fact, the other queens of the harem were literally ignored even
by the servants, let alone by the king. They were already jealous
of the PaTTamhishi, Krityuti. The green monster turned their
attention pointedly to the child, who they thought, was instrumental
in their downfall. Mutual consultation among them led to a
conspiracy to do away with the child. They administered poison
surreptitiously as a result of which the baby expired. The moment
the King and Queen and indeed all in the palace came to know of the
death of the baby, a pall of grief enveloped the whole country. Even
the perpetrators of the crime joined in the wailing as if they were
also genuinely in grief over the demise of the baby.
Krityuti was the most affected. The child was born as a result of
the great Yagna and after so long and with the blessings of great
Maharishi Angeeras. How could this happen? That was the question on
everyone's mind. The King swooned and it was feared whether he would
survive.
Angeeras Rishi could sense what had happened through his eye of
knowledge (Jnaana drishTi). Accompanied by Sage Narada, he hastened
to the King's place as gipsy mendicants. Chitraketu who was so dazed
and beside with grief, yet gathered himself up to ask them who they
were.
Angeeras revealed his identity and said that he was the one who had
granted him the boon of a son through the PutrakaamEshti sacrifice
and reminded the King about the latter part of his statement that
the King had forgotten saying "Your period of enjoyment is over and
now is your turn to bemoan in bereavement". The Kind would not be
consoled. The two sages concluded that the King would be convinced
only if the dead son came alive and explained the truth.
Sage Narada invoked the boy's soul saying: "Oh! Soul that exited
from the body of the prince! See! How the parents, his friends and
relatives are going through excruciating pain on your leaving the
body. May you re-enter the body of the prince and explain to the
King the truth. Then and then only would he have peace of mind"
Jeevaatman pasya bhadram tE maataram pitaram cha tE/
suhridO bhaandavaas taptaa: suchaa tvat krutayaa brisam //
kalEvaram samaavisya sEshamaayuh suhrid vruta: /
bunkshva bhOgaan pitru prattaanadhitishTa nripaasanam //
(Sri Bhaagavatam 6.16.2 and 3)
The soul of the dead prince entered the dead body and the prince
came alive and started to speak!
Bandhu gjnaathi ari madhyasttha mitra udaaseena vidvisha: /
Sarva yEva hi sarvEshaam bhavanti kramasO mitha: /
Na hi syaat atipriyas: kaschit naapriya: sva: parOpi vaa//
(Sri Bhaagavatam 6.16.5.10)
"It is not correct to differentiate people as relatives, coparceners
(Gjnaati), enemies, impartial ones, friends, indifferent ones etc.
That they change their stances from one to the other and that so
frequently is a phenomenon that we see constantly. This is not only
within this one lifetime but over as many lives that we take from
time to time. All the relationships turn topsy turvy either in this
life itself or in subsequent reincarnations. There are neither
permanent friends nor permanent enemies. So, whether one is born or
whether one dies should not be an occasion for joy or grief.
Everything happens as per one's "karma". It is out of ignorance that
we call each others as friends or foes. Different grains of sands on
the river bed come together for a while and in the flow of waters
they get separated from each other. Discreet folks would not feel
for these coming together or separation. This body that stinks is
not a fit place for me to occupy again. So, I am leaving it for
good".
So saying the soul escaped from the body of the prince. The Royal
couple got relieved and regained their balance.
Those who administered poison to the child admitted their faults and
did Praayschittam (atonement). Leaving ChitrakEtu saner and sober
and as a man of wisdom, the sages went back to their BrhmalOkam.
Thus, Angeeras Rishi accomplished the impossible feat of bringing
back to life a dead person. And made him speak also! Such was the
greatness of Sage Angeeras.
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FROM MAHABHARATA: "YAKSHA PRASNAM"
PART 40: PRASNAM 101 AND 102
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
PRASNAM 101
YAKSHA:
"SNAANAM CHA KIM PARAM PROKTAM/"
"WHICH PURIFICATORY BATH IS THE BEST?"
YUDISHTIRA:
:"SNAANAM MANO MALA TYAAGAH"
"THE MOST PURIFICATORY BATH IS THAT WHICH MAKES THE MIND STAIN FREE"
NOTES:
A bath in the holy rivers like the Ganges or Saraswati or Yamuna or
at the confluence of two holy rivers or where they join the sea or
visiting or living in places of pilgrimage, rids a person of the
consequences of the sins that he may have committed or incurred.
YudishTira had himself heard great many details about such holy
rivers and places from Sage Narada. Narada had said that he could no
better than merely recall what Sage Pulastya had once told Bheeshma.
He then gave a detailed account of the holy and sanctified places
and rivers as originally narrated by Pulastya (Vana Parva Ch.79-83)
YudishTira was informed that none was so auspicious and efficacious
in the matter of washing away the sins as the visit made to
Pushkaram (Pushkar in Ajmer, Rajasthan).
Tathaiva pushkaram Raajan! theerthaanaamaadir uchyatE/
(vana Parva Ch.80:55)
"Bear it in mind! Oh! King! Prime among the holy places of
pilgrimage is Pushkara"
Whoever it may be, a man or a woman- he or she becomes cleansed of
their numerous sins on taking a holy dip there.
Janma prabuti yat paapam striyO vaa purushasya vaa/
pushkarE snaatamaatrasya sarvamEva pranasyati//
Sins accumulated ever since birth, by a man or a woman gets
completely destroyed, the moment he or she takes a holy dip in
Pushkara.
A bath in any holy river has an equally cleansing effect. He who
takes a bath in the Ganges with all his senses fully under control
is rid of all his sins.
Gangaayaam tu naraH snaatvaa brahmachaaree samaahitaH
vidhyoota paapmaa bhavati // (Vana Parva Ch 83:63)
But, the full benefits of such purificatory acts can be realized
only by those who have a strong faith, are deeply pious, truthful
and compassionate. All these qualities can be attained only if the
mind is pure and unsullied.
Yasya hastau cha paadou cha manas chaiva susamyatam /
Vidyaa tapas cha keerthis cha sa theertha phalam asnutE //
(Vana Parva Ch.80: 30)
The predicted benefits of a pilgrimage can be realized only by those
souls who can lay claim to a sound knowledge, pure penance and
unblemished fame which they gain by being unsullied in deed and self
possessed in mind.
Ultimately, who indeed is the pure person? "kah Suchari iha?"
He whose mind is pure is the pure person: "yasya maanasam suddham"
Not surprisingly YudishTira stressed this point that the most
significant purity is the mental purity and that a purificatory bath
fortifies that.
The subtle point is that without a pure state of mind, it will not
be possible to think of even such soul-elevating activities like a
dip in the holy waters or offering worship and charity at places of
pilgrimage. Such soul-elevating activities once undertaken and
completed leave the mind taint free forever.
PRASNAM 102:
YAKSHA:
"DAANAM CHA KIM IHA UCHYATE?"
"WHICH ACT OF CHARITY IS THE BEST?"
YUDISHTIRA:
"DAANAM VAI BHOOTA RAKSHANAM"
"AN ATTITUDE OF PROTECTION TOWARDS ALL LIVING BEINGS IS INDEED THE
BEST FORM OF CHARITY"
NOTES:
In the ordinary sense, charity is giving away one's possessions or
part thereof to a less endowed and a needier person. It is also said
that the best charity is the one which is done unasked for.
(naakaanksham daanam). Behind an act of charity lies a mind totally
devoid of any ego or vanity and instead completely full of
compassion and love.
Given such a disposition, an act of charity is not one to be
performed selectively nor does it occur at select moments nor even
is it a response to a stimulus that is a sight or scene or an
account which moves the heart. Beneath a charitable disposition has
an overflowing milk of human kindness which gushes in an unimpeded
flow towards man, animal, insect or even a tree.
All realized souls were embodiments of such compassion and concern
for the welfare, the well being of animals, birds or trees.
The following sloka would explain what YudishTira had in mind when
he linked charity with "bhoota rakshaNam ((care for the protection
of all living beings).
Na moolotpaatanam kuryaat patrachchEdam vivarjayEt/
Bhhota peeDaam na kurvanti pushpaanaam cha nikruntan //
"Roots should not be pulled out. Leaves should not be pinched.
Living beings should not be harmed. Flowers should not be plucked"
(Source: "Letters from Ramanasramam" by Suri Naagamma Translated
from Telugu by D.S.Sastry ? part I ?Letters 24 and 42.
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PANCARATRA ? PART 5
By Sri N.Krishnamachariar Swami of Chicago
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PA'NCARATRA AND VISISHTADVAITA:
It is believed by some that the pA'ncarAtra system and the
viSishTAdvaita philosophy are one and the same thing, in the sense
that one is derived from the other, and they both have the same
philosophic background. This is an incorrect notion. The two
thought-streams stemmed from independent sources, and have had
different and independent courses. It is true that some of the
great AcArya-s of viSishTAdvaita have attempted to integrate the two
systems. However,
the distinct origin of the two systems can be seen based on the
differences between the earliest of the pA'ncarAtra samhita-s
(sAttvata, jayAkhya, ahirbudhnya) and the later ones (vishvaksena,
vihagendra, lakshmi-tantra etc.).
The later ones clearly follow the lead of viSishTAdvaita.
Following are some of the points that clearly indicate the
independent
origin, evolution and course of the two systems:
pA'ncarAtra:
1. Not a philosophy but a thought system justifying a compendium of
practices relating to worship.
2. Early texts were indifferent to Vedic claims, and in fact claimed
to be more ancient than the veda-s.
3. Prapatti is mentioned in later pA'ncarAtra texts, but not in the
early ones - probably a reflection of the influence of
viSishTAdvaita philosophy on pA'ncarAtra.
4. pA'ncarAtra existed even at the time of mahAbhArata.
viSishTAdvaita:
1. A philosophy by no means confined to worship.
2. Seeks to justify its position wholly based on Vedic authority.
3. Prapatti is an integral part of the pA'ncarAtra philosophy.
4. More recent than pA'ncarAtra.
The pA'ncarAtra system is not a philosophy but more a thought-system
justifying a compendium of practices relating to worship.
ViSishTAdvaita is a philosophy by no means confined to worship, and
seeks to justify its position wholly based on Vedic authority. The
early pA'ncarAtra texts were indifferent to Vedic claims, and in
fact claimed to be more ancient than the four veda-s. We see
mention of prapatti (SaraNam) in the later pA'ncarAtra texts,
probably as a result
of the influence from viSishTAdvaita, but not in the earlier ones.
As has been mentioned earlier, pA'ncarAtra existed even at the time
of the mahAbhArata.
It has been pointed out by van Buitenen that SrI rAmAnuja has not
used any quote from the pA'ncarAtra, and for that matter from divya
prabandham as well, in any of his known works. An explanation
offered is that this might have been because in SrI rAmAnuja's days
there was so much resistance to anything even remotely considered
non-vedic in nature, and quoting from pA'ncarAtra or prabandham
could weaken his case in the eyes of the biased. The postulate
advanced is that SrI rAmAnuja was in a position to make a good case
with purely the help of the Sruti-s and well-accepted smRti-s, and
there was no need for him to base his case by using quotes from
sources which could have been dubbed sectarian.
The topic of the inter-relationship between the two systems is in
itself a subject that deserves dedicated analysis and understanding,
and is a separate subject which we will defer. At a high level, the
following are some common aspects between the pA'ncarAtra and
viSishTAdvaita systems as they are accepted today, and are greatly
emphasized by SrI rAmAnuja (e.g., prapatti in the gadya-traya-s).
1. The concept of prapatti
2. Insistence on an austere life,
3. Dedicating all actions including sleeping and eating to bhagavAn,
4. The concept of disinterested action which in the end leads to God
realization, etc".
High-level view of the postulates of the pA'ncarAtra:
At a high-level following are some of the highlights of the
pA'ncarAtra system:
1. The pA'ncarAtra does not admit of a plurality of God, but is an
uncompromising monotheism.
2. Prapatti is a means to moksha that is available to everyone
without any constraints regarding varNa etc., and which is available
in this birth itself.
3. A very austere way of life where everything that is done is
done for bhagavan's pleasure, not excepting eating and sleeping.
4. NishkAmya karma, or disinterested action, which will ultimately
lead to God-realization.
5. pA'ncarAtra emphasizes ritual worship consisting of dIkshA,
ArAdhana, pUjA, function and use of nirmAlya and naivedya, and
pa'ncakAlikA (these will be covered more elaborately later).
What is listed below is one interpretation of the postulates of
pA'ncarAtra. I am not listing multiple interpretations here in the
interests of brevity and simplicity.
1. The nature of Godhead - bhagavat who denotes the manifested
configuration of the six qualities; not only an absolute,
indescribable, and transcendental Brahman of the vedAntins, but also
a personal god, worthy of adoration and worship; also different
forms (vyuha, vibhava, arcA etc.) assumed by the personal god.
2. karma - panca-kAla procedures
3. vidyA - systematized spiritual knowledge, or the energy of the
Godhead which works within the individual for producing knowledge.
The samkarshaNa aspect of Godhead bestows the knowledge of
scriptures (Sastra-j~nAna), the pradyumna aspect the knowledge of
practice (anushThAna mArga), and the aniruddha aspect the benefits
of such knowledge and practice (kriyA-phala).
4. kAla - the principle of time. Time is viewed as that which
causes the disturbance in the guNa-s and which brings about
everything in the universe in an orderly fashion.
5. kartavya - what ought to be done as a duty. The daily and
imperative worship at home, meditation, etc.
6. vaiSeshika - special ceremonies such as pratisTha in a temple,
pavitrotsava, adhyayanotsava, etc.
7. samyama - yogic practices - the yoga of restraints. (Chapter 6
of bhagavad-gItA emphasizes the value of yoga, and Lord kRshNa tells
arjuna - tasmAt yogI bhavArjuna - therefore you should become a
yogi).
8. cintA - dhyAna (contemplation), cintana (visualizations), etc.
These are in the category of antar-yAga (internal or mental
sacrifices).
9. mArga - the path to be chosen for securing salvation. SAttvata
samhitA mentions devotion (bhakti) as the mArga - bhakti which is
firm (achala), pure (Suddha), constant (nitya), unwavering
(avyabhicAriNI). ahirbudhnya samhitA indicates that the mArga is
namana (bowing) - involved in the mantra-s which proclaim SaraNAgati
(surrender). This refers to total and confident surrender of
oneself and all that belongs to oneself to Godhead, and is an
important concept of viSishTAdvaita.
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