Recent postings

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I am delighted to read the two series of postings (viz).,

Advaita/Visishtadvaita and Sri Rangam Temple( as a

link between Gods and Humans). My thanks to all the

participants on the information content and the high level

of deliberate restraint during the dialog. Thanks to Sri Vidyasankar

and the particpants on the first topic .All the three Smpradhaayaas

are Based on shared Vedic sources as their authority.

Independent of their conclusions or emphasis,

the three traditions deserve utmost respect. One still

follows the tradition revealed by their own Acharyas and feels

comfortable with that. Great souls have wrestled with these questions

at the diferent stages of their Sadhanas and then found the path with

the blessings of their Acharyas and proceeded onwards with their

spiritual goals and attained them .

 

A classic example is that of

Saint Thyagaraja. His two kritis ,Edhari Sancharinturaa in raga

Kaanthamani(Sruthiranjani) and Dwaitamu Sukhamaa, Adhvaitamu

Sukamaa in the raga Ritigoula are examples of such search by a

great Visishtaadwaitin. In the first Kriti, he asks his Ishta Daiwatam,

Sri Rama this question: "O Lord devoid of beginning, middle or end!

O Lord of Sita! Whch path should I follow? Pray, Tell me! If I follow the

path that regards one self as every thing, it will be hard for You.

On the other hand, If I appeal to you for protection as a Dasa ,

You say I am a Dwaitin.

 

In the second Kriti set in Raga Ritigowla, He asks: "Which conduces to

bliss, Dwaita or Adhvaita ? Pray instruct me. Clear my doubt. You are

sporting in this Universe of Pancha Bhoothas , in Gods like Vishnu,

Brahman ,Siva and Indra and in great devotees (Bhagavatas).

 

In many Kritis on the philosophical side of Bhagavat Svarupam, he

has asked these questions. Examples of such Kritis are: Tatvameruga Tarama.

Here he asks: " Is it possible to realize the great truth? Is it possible

to realize the great truth that You , Rama is the meaning of the

Maha Vaakyam of the Vedas"That Thou art"?

 

Saint Thyagaraja went on to celebrate Rama as

the nectar of Nada and as a Nadhopasaka. He declared in his

Aarabhi Kriti , Nada Sudhaa Rasambilanu , that the Nectar of Nada , which is

the basis of all Vedas, Puranas, Agamas and Sastras has taken the human form

in Rama. He asked in his Esamanohari Kriti (Manasa Sri Ramachandruni

maravakeh) , O,Mind! Refer to the third and Sixth chapters of the

Ramayana to know that He is supreme. In his Surutti Kriti, Gitaarthamu,

O,Mind! Behold! Here in Rama You have both the full significance

of the Gita(Vedanta) and the bliss of Music. Finally, he offered His

Saranagati at the Lord"s Lotus feet and declared in his Yadhukula Kambhoji piece

that he has attained everlasting blisss thru Rama"s Daya (Nee Dayache

Nityaanandhaudaithi ). He describes his bliss on attaining the

fruits of his devotion and saranagati to Rama in hs Bhairavi

Kriti " Aanandamaanadamaayenu" this way: O,Rama! By installing

Your holy feet in my heart and mediating upon them , I have become

blessed and am enabled to swim in the ocean of Eternal and

Supreme Bliss --- That experience is beyond words.

 

Personally, I feel comfortable with this approach based on Saguna

Brahmam and offering Saranagati in the manner prescribed by

Ramanuja and his line of Acharyas.

 

Personally, I have every respect for other

Sampradhaayaas , but I am content with what has been given to me by my Acharyas

as the staff to travel on this earth during my sojourn here.

The dialog housed in the recent

postings on Advaita/Dwaita/Visishtadvaita has once again pointed out

to me as to how much we can benefit from each other in a spitrit of

civility and learning , while following one's own chosen path devoutly..

 

Next, I want to thank Sri Rengarajan for his labor of love

to take us thru the streets of Srirangam and explaining the associated

wealth of details regarding the abode of Sri Ranganatha and His divine consort.

,

I have never had the opportunity to have this type of informed visit.

Although I have been to Srirangam temple a few times,I never had

this type of Information to help appreciate the fine points.

There is now some thing to look forward to

during my next visit . Usually,I rush to the Thayaar and Perumal sannadhi

and have missed a lot..It is wonderful to have a "native " as our guide!

 

What Sri Rengarajan brought out with great affection is the aspect of

the Hindu temple , its meaning and forms. Two references might be of interest

to some of you ,who want to follow up on this subject. One is an excellent

monograph by George Mitchell entitled " The Hindu Temple, An Introduction

to its meaning and Forms". It was published in 1977 by B.I. Publications

of Bombay and London. Part one deals with the meaning of the Hindu Temple.

Part 2 with the forms of the temples of India and thier derivatives in S.E.

Asia.

 

Part 1 has the following 4 chapters:

 

1. The Civilization of Hinduism

2.The World of Gods

3.The World of Man

4.The temple as a link between Gods and Men

 

In the first chapter, the author puts Hinduism and temple worship in

perspective this way: "It is unimaginable in Hinduism that any activity,

impulse or process can be without some divine potential. Hinduism spans

the complete spectrum of Indian culture from the everyday agricultural life

of the village to the transcendental speculations of the philosopher.

At its most rarified and abstract level,Hindu thought dismisses the world as

illusory;

it aims at breaking through this illusion to discover an ultimate reality

beyond.The temple reflects this range of Hinduism and is much more than a

mere setting for the practises associated with cetain beliefs; it is imbued

with a complex system of symbolism by which it embodies the most elevated

notions of Hindu philosophy while still serving the requirements of everyday

religious life. It is, therefore, an expression both of Hindu Society and

of the most profound levels of Hindu Civilization."

 

In the second chapter, the discussion is on the World of Gods. Here ,

the author discusses Time and Universe and states that in Hinduism,

"the activities of the Gods and the lives of human beinngs are linked together

in a

continum in which time is conceived as a cyclical system." The approach to

the

sanctuary and the circumambulation in a clockwise direction and the outward

radiation of Energy from the Center of the sanctuary(Garbha Graham ) are

covered in the Second chapter. The cosmology of the temple plan in the form

of a sacred geometric diagram(Mandala) is brought out nicely by Sri Rengarajan.

The mandala in the Hindu temple construction terms is recognized generally

as a square divided into number of smaller squares by an intersecting grid

of lines to represent the microscopic image of the Universe(s) with its(their)

concentrically organized structure. A symbolic connection is created , binding

together

the world of Gods-the universe and its miniature construction thru the work

of man-the temple. The Mahapurusha or the Cosmic Purusha of the Purusha

Sookta is centered in the Garbha Graha of the Mandala. Sri Ranganatha is

at he epicenter of the Srirangam temple as the Maha Purusha representing the

above principles. The sacred Mathematics of the Temple architects is outlined

in classical texts such as Shukranatisara.

 

The second reference on the architecture of the Hindu temple and the intricacies

found

therein are the subject of a scholarly study by Professor Dennis Hudson

of Smith College.It appeared few months ago in an issue

of the Journal of Sri Vaishnava studies(summer 95 Issue) dedicated to

Vaishnava Temples. The title of Dr. Hudson's article is:

"The Srimad Bhagavata Purana in Stone: The text as an Eigth century Temple

and its implications".He has studied the temple built by Nandi Varman II in

the 8th century.This king is also the builder of the Kesava Perumal temple,

where Kuresa worshipped.In his brilliant study on the Esoteric and Exoteric

aspects of the subject, he identifies the correlation between Bhagavatham and

the carved panels adorning the sanctuary of this temple. It is a treat to read

and digest this wealth of information provided by Professor Hudson. He connects

the

temple panelsto the subject matter of the different cantos of Bhagavatam and

specific chapters of Bhagavad Gita and Paancharaatra Agamam.

 

V,Sadagopan