Universal prayer

[Guest guest]

Paraphrasing Sri Kashava Prasad's proposition, in the age

of multi-culturalism Sri Vaishnavaas must adapt to the

norms of the day and participate in prayer and worship

that may not strictly be directed at Sriman Narayana, but

at some abstract universal brahman. (Please correct me if

I got your purport wrong.)

 

I wish to express my profound disagreement with the

above position. There cannot be any quarrel with the

notion that individuals are free to choose the path that is

most attractive to them. However, if one is interested in

following Sri Vaishnavam, then it is incumbent upon that

person to find out what course of action is consistent with

Sri Vaishnava doctrine. The only way to find this out is

properly studying the works of aazhvars and

poorvaachaaryaas, and (or) approaching our present day

aachaaryaas. Any course of action that we can logically

arrive at with our own intellect and without the direction

of our aachaaryaas, should be suspect. As parents if we fail

to emphasize this, our younger generation will form their own

logical opinions without having read/understood a word of

what our great achaaryaas have said.

 

My understanding of our achaaryaas in this regard is that

all our prayers and worship must be strictly directed at

Sriman Narayana in *only* any one of His five forms,

viz. Para, Vyuga, Vibhava, Archa, and antharyaamin. I

submit that we must try not to put ourselves in a situation

where Sriman Narayana will be equated with other

deities. We must shun groups that may sing bhajans to

deities other than our Lord of Lakshmi. If by chance we

find ourselves in an awkward situation, one reasonable

course of action is to simply close our eyes and repeat the

moolamandhiram in our heart. If my understanding is at

variance with our achaaryaa's views I will gladly and

with gratitude change my views.

 

 

sriman naarayaNa saraNam, Dileepan

[Guest guest]

Dear Bhagavatas,

 

Sri Keshava Prasad's note on the above subject seems to

suggest that in this day and age in Kraunchadwipa, Sri Vaishnavas

must modify their ways of worship at the expense of possibly compromising on

our sampradayam. I very strongly disagree with this position.

 

If one wants to be a practising Sri Vaishnava, the path has been very

clearly laid down by our Acharyas and Purvacharyas. It has been

established that the prescribed norm for Sri Vaishnavas is worship of

Narayana (in Para, Vyuha, Vibhava, Archa or Antaryamitva form) alone and

none else. He is the one who holds sway over the 3 varieties (Baddha,Mukta

and Nitya) varieites of sentinent and insentinet ones and is unaffected by the

evils of Kama, Krodha, Lobha, Moha, Mada and Matsarya since he is above

the laws of Karma. Lord Narayana is the only one who is unaffected by

Vishnu-Maya and is therefore the only one capable of granting Moksham

(release from the cycle of birth and death and constantly engaged in service

to the Lord thereafter). All other deities are subject to Vishnu-Maya and

are consequently, incapable of granting Moksham. Therefore, no other

deity can be equated with him.

 

Lord Narayana is the abode of the four vedas

as can be seen from "Chaturvedatmane Namaha" which is one of the names

of the Lord uttered while performing Pushparchana to the Lord. He is

the performer of several extraordinary deeds: For example, as Trivikrama, he

covered in two steps the entire universe. As Hayagriva he restored the

Vedas to Brahma. In the Matsyavataram he conferred true knowledge to

Satyavrata while in the Kurmavataram he not only ensured the mount Madara

was adequately supported but also took part in the churning process.

Another significant thing demonstrated in the Matsyavataram is that Lord

Narayana is the one who causes the mighty pralaya as well as the one who

knows how to come out of Pralaya. The following passage from the Narayana

Upanishad clearly establishes this: "Narayane Pravartante. Narayane Praleeyante

". In the Varahavataram he brought back Bhudevi from the depths of the ocean

while destroying the evil Hiranyaksha. In the Narasimhavataram, he

destroyed Hiranyakashipu in the form of Jwala Nrisimhar while conferring

Sharanagati to Prahlada. As Bhargava-Rama (Parashurama), he decimated

21 generations of Kshatriyas around the world singlehandedly to establish

Dharma on the earth. All of us are familiar with the Lord's actions as

Rama, Krishna and Balarama. Therefore, I need not say anymore in support

of the claim that Lord Narayana is incomparable.

 

In conclusion, I would like to point out that for Sri Vaishnavas, Lord

Narayana is supreme. Our Acharyas have stated that after becoming a

Srivaishnava if one engages in worship of any other God, the individual is

condemned. Therefore, I reiterate that as a Sri Vaishnava one must not

and should not adapt, change or modify the rules of worship to Lord

Narayana established by our Acharyas and Purvacharyas. Swami Desikan too

has spoken out very strongly against such practices (modifying or

changing our ways of worship). Surrendering to the Lord, I submit the

following line.

 

Eka Mantram: Omithyekaksharam

Eka Namam: Devaki Putro Namam

Eka Seva: Devaki Putro Seva

 

Sri Ranganayaki Sametha Sri Ranganatha Swami Parabrahmane Namaha,

 

Muralidhar Rangaswamy