Questions

[Guest guest]

Shobha Srinivasan writes:

> 1. In RAmAyAnA, RAma could not do the last rites of his father,

Dasharatha.

> Hence circumstances forced Him to do last rites to non human such as

> JatAyu, KabandA etc.

>

 

Bhagavaan KrshhNa says:

 

" na maam karmaaNi limpanti na me karma phale spruhaa |

iti maam yaH abhijaanaati karmabhiH na saH badhyate || " [bh giita 4.14]

 

" There is no work that affects Me; nor do I aspire for the fruits of

action.

One who understands this truth about Me also does not become entangled in

the fruitive reactions of work."

 

 

-Ram-

 

In reference to Ms.Shobha Srinivasan's questions, I have a couple of mine.

Personally, I am happy that this question has come up for discussion. About

a year back, at the Satyan's residence (Denver), following the NAMA

function, Ms.Nagu Satyan, Ms.Malathi Dileepan and self had a discussion on

the practices of Acharyas, and other Saints. My question is similar to that

of Shobha's. When a person renounces the world, or when he dedicates his

life to serving the Lord (maybe beyond Saranagathi or Prapathi), does

he/she still carry out the required duties? To make the question more

clear, if for example, an Acharya's parent attains the Lotus feet of the

lord, does the Acharya have to perform the last rites? Or, is he not

expected to, since, he has dedicated his entire life to serving the Lord,

and guiding his disciples, and is theoretically unattached to the material

world. In most of the texts that are available today, this aspect is not

discussed, and hence, I thought I will ask my acharya's (Sriman's.

Sadagopan, Mani, Dileepan, Madhav kannan, etc.) to help me understand. (I

am sorry that even without requesting ur permission to be ur student, I

have deliberately taken the advantage. I guess i have no one else to turn

to, and Since all of u are well-versed, it was an easy and only choice).

 

With respect to Rama not performing the last rites for Dasaratha, since,

Rama was not a true biological son, and was of a divine birth, is it

actually required of him (for Perumal) to carry out the last rites? I do

understand that in the absence of a son, the nearest kin has the

responsibility to carry out the last rites. Are there other instances,

where a divine birth such as that of Sri.Desikan, had to carry out these

rituals? Is there a similar instance, during the Krishna avataram?

 

Back to the previous discussion at the Satyan residence, we had planned to

ask Sri.Dileepan for the answers, but never got around to doing so. And

then came the NAMA conference, and we were drowned in a wealth of

information, and this is kind of a touchy question to ask, and was never

brought up. I must sincerely thank, Ms.Shobha Srinivasan, for bringing up

this question.

I would appreciate if someone can throw some light on this topic.

srinivasan

[Guest guest]

Dear Sri Srinivasan of Lexmark and Srimathi

ShobhA Srinivasan of Corning :

 

At 10:30 AM 8/11/98 -0600, you wrote:

>Shobha Srinivasan writes:

>

>> 1. In RAmAyAnA, RAma could not do the last rites of his father,

>Dasharatha.

>> Hence circumstances forced Him to do last rites to non human such as

>> JatAyu, KabandA etc.

>>

>

>In reference to Mrs. Shoba Srinivasan's questions, I have a couple of mine.

>Personally, I am happy that this question has come up for discussion. About

>a year back, at the Satyan's residence (Denver), following the NAMA

>function, Ms.Nagu Satyan, Ms.Malathi Dileepan and self had a discussion on

>the practices of Acharyas, and other Saints. My question is similar to that

>of Shobha's. When a person renounces the world, or when he dedicates his

>life to serving the Lord (maybe beyond Saranagathi or Prapathi), does

>he/she still carry out the required duties? To make the question more

>clear, if for example, an Acharya's parent attains the Lotus feet of the

>lord, does the Acharya have to perform the last rites? Or, is he not

>expected to, since, he has dedicated his entire life to serving the Lord,

>and guiding his disciples, and is theoretically unattached to the material

>world. In most of the texts that are available today, this aspect is not

>discussed, and hence, I thought I will ask .....

 

Regarding our AchAryAs , when they enter SanyAsAsramam ,

they perform a very important ceremony called Jeeva SrArdham .

This disconnects them to the dear ones of PurvAsramam

very clearly and unambigously . In the case of Ahobila Mutt

AchAryAs , they get married to Sri Lakshmi Narasimhan

in an indissoluble marriage . As a result of performing

Jeeva Sraardham in public , they assert that they have

no more Bandhus except the most merciful Lord .

Hence , they do not relate to the passing away of

their dear ones from the previous asramam

as GrahasthA or BrahmachAri (H.H. The First Jeeyar).

 

In the case of the current PeetAdhipathi of Ahobila Mutt ,

H.H. the Jeeyar , he had a wonderful family resulting from

46 years of happy married life and loving sons . When he

accepted the invitation to enter the SanyAsramam , his

dear wife said : " I have hardened my heart . Please

harden your heart as well .May I hear from always

auspicious news of your service to Sri Lakshmi Narasimhan ".

 

The husband left his loving home with these words rnging in his

ears and did not even turn back for a parting glance at

his noble wife . Our AchArya PathnI suffered internally

and in one and half year's time , she entered Parama Padham

to serve Sri Vaikunta Nathan in the spirit of NammAzhwAr's

words: "ozhivil kalamellAm udanAi manni vahuvilA adimai " .

When she passed away , It is reasonable toexpect that

our AchAryA felt a twinge of sorrow , but , he went on

with the service to his Lord ,Sri Lakshmi Narasimhan .

When AchArya pathni passes away , the sishyAs of the mutt

however have to take a snAnam as in the case of some one

in our own family passed away .

 

I recall a similar occasion with H.H. The DevanArvilAgam

Jeeyar ( 43rd Jeeyar ). His mother , brother and wife

were totally opposed to Sri Lakshmi NarasimhAcchAr

swamy ( purvAsrama Name of the Jeeyar ) accepting the sanyAsa

aasramam at the behest of H.H. the InjimEttu Jeeyar (42nd Jeeyar).

They would not hear of it , but were helpless

in stopping him . My father was caught in between

the then Sri Kaaryam of Ahbila Mutt , who later became the

celebrated 44th Jeeyar of Ahobila Mutt and the family

requesting him to persuade Sri Lakshmi NarasimhAcchAr

swamy from leaving home . Latter heard the call of

MaalOlan very clearly and left to answer the call .

 

Few years later , my father received BaranyAsam

from the 44th Jeeyar , who commanded my father

to observe SuddhOpavAsam for two days before he

could bless my father with BahanyAsam . They were

however very good friends . The 44th Jeeyar and MaalOlan

have blessed our house in Ooppiliappan Koil

twice . H.H. the Jeeyar preferred to stay at our

home and insisted on it . I have been fortunate to

have been blessed by the 43rd Jeeyar with SamAsrayaNam

at DevanArviLagam during his sanchAram .

 

There have been many instances , both at Ahobila Mutt

and PoundarIkapuram aasramam , where the acceptance of

aasramam ( Aasrama sveekAram ) was delayed by few years

out of respect to a parent's wish to have last rites done for

them by their son . Once Jeeva Sraarsham is done in the course

of Aasrama SveekaraNam , there will be no way for the parents

or the wife to benefit from last rites and SrArdham .

>

>With respect to Rama not performing the last rites for Dasaratha, since,

>Rama was not a true biological son, and was of a divine birth, is it

>actually required of him (for Perumal) to carry out the last rites? I do

>understand that in the absence of a son, the nearest kin has the

>responsibility to carry out the last rites. Are there other instances,

>where a divine birth such as that of Sri.Desikan, had to carry out these

>rituals? Is there a similar instance, during the Krishna avataram?

 

Sri Ramachandra asked all the citizens of His land

to recognize Him as a MaanushA ( mere human being )

born as the son of DasarathA . Therefore , he acted like

one . In DasarathA's case BharathA and SatrugnA , who were

left behind performed the last rites .

 

In the case of KrishNavathAram , our Lord , who

is the mUlam for the vedAs sat under the feet of

an AchAryA and learnt the VedAs as required of

his VarNAsramam .He did not perform any rites

to His parents although Lord KrishNA was a GruhasthA ,

since he ascended to His parama padham before

the city of DwarakA was taken over by the Ocean

and taking His "parents" with its gigantic tides .

The parents entered Jala SamAdhi soon after His

ascent to Sri Vaikuntam at the end of His avatharam .

 

Hope this helps ,

V.Sadagopan

[Guest guest]

Sri Sadagopan wrote:

> I recall a similar occasion with H.H. The DevanArvilAgam

> Jeeyar ( 43rd Jeeyar ). His mother , brother and wife

> were totally opposed to Sri Lakshmi NarasimhAcchAr

> swamy ( purvAsrama Name of the Jeeyar ) accepting the sanyAsa

> aasramam at the behest of H.H. the InjimEttu Jeeyar (42nd Jeeyar).

> They would not hear of it , but were helpless

> in stopping him .

 

How is this possible? From what I recall about the

process of taking sannyAsa, one must request and have

the permission of one's parents (if one is unmarried,

i.e., a brahmacAri) or one's wife (if one is married,

i.e., a gRhastha) before one can enter sannyAsa ASrama.

 

If the 43rd jIyar's wife did not want him to enter

the fourth ASrama when he was a gRhastha, should he

not have refused?

 

Mani

[Guest guest]

>Mani Varadarajan <mani

>Re: Questions

>Mon, 17 Aug 1998 10:41:49 -0700

 

Dear Sri Mani Varadarajan :

>

>Sri Sadagopan wrote:

>> I recall a similar occasion with H.H. The DevanArvilAgam

>> Jeeyar ( 43rd Jeeyar ). His mother , brother and wife

>> were totally opposed to Sri Lakshmi NarasimhAcchAr

>> swamy ( purvAsrama Name of the Jeeyar ) accepting the sanyAsa

>> aasramam at the behest of H.H. the InjimEttu Jeeyar (42nd Jeeyar).

>> They would not hear of it , but were helpless

>> in stopping him .

>

>How is this possible? From what I recall about the

>process of taking sannyAsa, one must request and have

>the permission of one's parents (if one is unmarried,

>i.e., a brahmacAri) or one's wife (if one is married,

>i.e., a gRhastha) before one can enter sannyAsa ASrama.>

>If the 43rd jIyar's wife did not want him to enter

>the fourth ASrama when he was a gRhastha, should he

>not have refused?

 

My response to your query will touch on number of

historical incidents to describe the pakkuvam

( perfection ) that one reaches to enter into

the fourth aasramam . This asramam is surely not for

every one .When the krupA of the Lord falls

on any one , then deha , kaala , dEsA visEshams

do not play any role .

 

Example of Aadhi SankarA

************************

 

It is the general practise to seek the permission of

one's parents to enter into SanyAsa Aasramam . Adhi Sankara

did so at the tender age of seven or eight . His widowed Mother

naturally refused permission . She changed her mind only

when there was a larger danger to her son's life at the riverside

at Kaladi . The pleased Adhi Sankara promised to be

at her side during her last moments ( Composition

of Sri VishNu bhujangam to place her jeevan

in the hands of VishNu kinkarAs ) and did some thing

special like cremating her dead body even if the SanyAsis

are not allowed to do so . He rememberd his earlier pledge

to his mother .

 

His moving appeals in Bhaja Govindham are also relevant here

in the context of " staying in " or"leaving the world " :

 

kasthvam kOham kutha aayatha:

kaa mE jananI kO mE taatha:

ithi paribhaavaya sarvamasAram

visvam tyakthvA----------------

 

(Meaning ) :Reflecting thus as to who I am ,

Who you are ,whence did I originate , who is my

mother , who is my father and recognizing from

such inquiries about the insubstantial

aspect of samsAram and persuaded by that

truth , one "leaves" the world .

 

He also commented on the power and pull

of the desires of life even for a SanyAsi

and warned to keep the mind blissful over

ceaseless smaraNam of Sriman NaarAyaNA . The two

verses relevant to this line of thought are

the one's dealing with the power of aasA paasam

and the one about dhruva smruthi (ceaseless

rememberance ) of the Supreme in whatever

aasramaa one is in .

 

agrE vahni: prushtE bhAnu:

raathrou chupuka samarpitha jaanu :

kara tala bhikshastarutala vaasa:

tadhApi na munchathyAsApAsa :

 

(Meaning):The sanyaasi has the fire in front of him

( Most of the sanyAsis do not have agni rituals)

and the sun beating with its hot rays behind

him . At night , he sleeps with his chin

resting on his knee to ward off the cold .

He has the begging bowl on his hands

and makes his residence under the trees(homeless)

and yet , his aasA paasam ( attachment

to the world and desires ) do not leave him .

 

yOgarathO vaa bhOgarathO vaa

sangarathO vaa sangavihIna :

yasya BrahmaNi ramathE chittham

nandhathi nandhathi nandhathyEva

 

(Meaning ) :He can be engaged in performance of

Yogam ; he can be engaged in enjoying

sensual pleasures . He can be bonded to

kith and kin or he can be without attachments

like a sanyAsi . As long as one's mind

is sporting in the thoughts over the Supreme

one , then , that one has true bliss .

 

In these two slOkams of Bhaja Govindham ,

Adhi Sankara points out the futility of

taking sanyAsa Vesahm ( KaashAyAmbhara

bahu krutha Vesha : , Udhara nimmittham bahau

krutha Vesha , if one can not conquer

the temptations of worldly life and concludes :

 

sakrudhapi yEna MurAri samarchA

kriyathE tasya yamEna na charchA

 

(Meaning) :When one performs well

AarAdhanam for MurAri even once , he has no

arguments with Dharma RaajA .

He wins the arguments against

narakam .

 

The pre-disposed ones dread the repeated

cycles of births and deaths and long for

release from the samsAram thru mOksham :

 

punarapi jananam Punarapi maraNam

punarapi jananI jatirE sayanam

iha samsArE bahu dusthArE

krupayAaparE paahi MurArE

 

The prayer here is to MurAri to

come to his rescue and save him

from the terrors of samsAraam and the

repeating cycles of births , deaths

and garbah vaasam .

 

Sri VaishNavite AzhwArs and AchAryAs

************************************

 

Our AzhwAr's and AchAryA's pleas are

in a similar vein .

 

aanDai unaik kaaNpathOr aruLenakkaruLithiyEl

vEnDEn manai VaazhkayayaiViNNagar mEyavanE

-- Thirumangai on ThiruviNNagarappan

 

no body was more ardent than Thirumangai Mannan

in seeking the hands of his dear love , Kumudhavalli ;

when he got blessed with upadEsam from the Brahmma Guru ,

He turned away from that wedded life. Kumudhavalli's avathAra

kaaryam was also completed by that time .

 

The pakkuvam comes at different stages

of one's life or over many births .

He or She becomes a MahAthmA in

the spirit of GeethAchAryan's utterance :

 

Vaasudeva: sarvamithi sa mahAthma sudhurlabha:

 

Some times , the TuriyAasramamam is

blessed directly by the Lord ( the First

Jeeyar of Ahobila Mutt ) , some times

during grave dangers confronted by one

as in the case of Aadhi SankarA or

NaarayaNa TheerthA . Some times out of aarthi

as in the case of MaNavALa Maamuni or due

to asahyApachAram by the ones dear to them as

in the case of AchArya RaamAnujA .

 

As a result , one can say that age is no

guideline to elect entrance into

sanyAsAsramam . Physical age and " mental age "

also do not always coincide for human beings .

 

The case of NaarAyaNa TheerthA

*******************************

 

NaarayaNa theertha , a haapily married man was rushing

for reunion with his wife at her father's home . During that

travel , he had to swim across a swollen river to reach

the other side to get to his destination .Half way thru

the swim , he was about to drown and did not want anymore future

births and decided instantly to take Aapath SanyAsam .

He plucked one hair from his tuft and uttered the PrEksha

manthram .

 

Few seconds later, he managed to find his strength

and swam ashore safely . He reached his father-in-law's home

and joined his wife's side . When his wife saluted him ,

she saw another person in him , who was far nobler and

more pious in appearnace (a mahA purushA ) than the husband

that she knew until then . She was unsure of maintaining

the conjugal relationship with such a mahA purushA . She was

perplexed and asked her parents for help in resolving this

mysterious change . Her father learned from the son-in-law

as to what had happened in the middle of the river and

understood that a transformation indeed had happened

by divine intervention . The wife fell at the feet of

her husband , who was blessed to enter into the new aasramam

by Providence and bade farewell to him with a heavy heart .

 

NarayaNa TheerthA left " home" and made

the world his home thereafter .He went on

to compose Sri KrishNa LeelA TarangiNi

and had ankeekAram of his compositions

from the Lord of VarahUr temple , who thru the ringing

of the ankle bells ( kaal Silampoli ) indicated

his acceptance. When he did not hear the feedback ,

NaarAyaNa theerthA did not include the unapproved songs .

The situation is very similar to that of

Sri NaarayaNa Bhattadhiri , who got approval from

Sri GuruvAyUrappan for his Sri NaarayaNIyam slOkams.

 

The 43rd Jeeyar( 1901-1957) & his sanyAsam

*******************************************

 

H.H the 43rd Jeeyar was born in the year 1901 .

He accepted sanyAsramam Feb 9, 1951 . He was

FIFTY then . He did not need permission

from his mother or wife in a saastraic

sense . He had sveekaaram ( adoption ) of

his brother's son as his son , since he

did not have santhathi (progeny of his own ) .

He was coronated as the PeetAdhipathi

on March 13, 1953 at the age of 52 .He reached

Azhagiya Singar's lotus feet on 24th November ,1957

at NaimisAraNyam , where the ancient sages assembled

many a time to perform great Yaj~nams and to hear

Sukha Brahmam expound Srimadh Bhaagavatham .

 

H.H. The Jeeyar was born in the family of

great servants of Sri Oppiliappan at DhEvanAr ViLAgam ,

which is one mile away from Oppiliappan Sannadhi .

His mother was born in PoundarIkapuram .

He was given the naamam of " Sri LakshmI

Narasimhan " at the command of Azhagiya Singar .

 

At that time of his birth ( 1901) , There was no

reigning peetAdhipathi at Ahobila Matam .The Matam was

in "receivership" and was administered by an

agent and Sri Sannadhi ParichArakar . Latter

arrived at the home of the parents of the Jeeyar-to-be

and told the would-be father ( Sri ThiruvenaktAcchAr

Swamy ) that a male child will be born the next day

and he should be named after MaalOlan .

That is how , our Jeeyar got his name.

>From a temder age , his mind was rooted in

Bhagavadh AarAdhanam and Sri Oppiliappan's

Kaimkaryam .His anushtAnam and AchArya Bhakthi

were legendary .He has presided over many MaalOla

Sadas . He has recited daily Thirumangai's

mangaLAsAsanam : " vEndEn manai vaazhkayai

ViNNavar mEyavanE " and with the blessings

of Sri Bhumi Devi SamEtha Oppiliappan

entered SanyAsAsramam . He gained nithya

Kaimkarya BhAgyam at Sri Vaikuntam at

NaimisArANyam with the prayrs of Thirumangai

in his lips : " NaaDi naan vanthun ThiruvaDi adainthEn

NaimisAraNyatthuthuLenthAi " . He had observed

earlier ChAthurmAsyam at HrishikEsh and worshipped

at BadarikAsramam prior to arrival at

NaimisAraNyam . You might recall in this context that

Thirumangai started his blessed Thirumozhi

with salutations to Badari NaarAyaNan ,

SaaLigrAmamam and NaimisAraNYatthu EmperumAns .

Our revered 43rd Jeeyar is verily an avathAram

of Thirumangai AzhwAr and followed his foot steps

in more ways than one .

 

AzhwAr , AchAryAL ThiruvadigaLE SaraNam

Oppiliappan Koil VaradAchAri Sadagopan