Guest guest Posted October 21, 1998 Report Share Posted October 21, 1998 Srimathe Lakshmi Nrusimha Parabhrahmane Namaha Srimathe Ramanujaya Namaha Srimathe Nigamantha MahaDesikaya Namaha Srimathe SrivaN Sadagopa Sri Vedanta Desika Yatindra MahaDesikaya Namaha Srimathe SrivaN Sadagopa Sri Narayana Yatindra MahaDesikaya Namaha ------------------------------ Sriman Narayana, Dear Bhagavadotthamas, adiyen have a doubt on nitya karma (like sandhya vandanam, ijya etc.) that we are supposed to be performing daily. What should be the status when one is on vriddhi Ashaucham (the stage when one is unholy due to the birth of a child to him or to his near relatives) or kshaya Ashaucham (the stage when one is unholy due to the death of a near relative)? adiyen understand the sandya vandanam can never be ignored even under such circumstances though the person (karta) can only do the least austerity (japa) i.e. 10 times gAyatri. But the problem is on other mantrAs like rahasya trayam. Can this also be performed? Will it make any difference in the light of having different sampradyas having different ways. The Sri Sannidhi sishya (ahObila Mutt) are supposed to be doing ashtAkshara Japam before the gAyatri Upasanam. This means is a part of sandhya vandanam whereas the rest are doing after the sandya vandanam. What is the view on Bhagavad Aradhanam on such a situation? adiyen recall in good old days one does not cook in that house but the relatives/friends (those are not under Ashaucham) bring the food and feed such people. What is the view expressed by sAstras with regards to the mUrthys (sAligramam) at home? How will the mUrthys at home be offered naivedyam? Is there any reference of such a kind in Nityam (Sri Bhasyakarar), SampradAya parisuddhi (Swamy Desikan), Ahnikam (26th Azhagiasinghar and Andavan swamy Gopala Desikan) adiyen would appreciate learned scholars to throw light on this. Dasan, Vijayaraman Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 22, 1998 Report Share Posted October 22, 1998 Dear Sri Ramaswamy, Thanks for your correct observations. It is my mistake and not that of H.H. Srimad Poundarikapuram Andavan Swami. The error occured while I was typing in a hurry. The sentence should read "Gayathri is the mother of all Mantrams and has a status equal to that of the Vedas. Since the Vedas glorify the Veda Purushan, Lord Narayana, recitation of the Gayathri Mantram precedes the recitation of Tirumantram" While on this subject, some of the benefits of reciting the Gayathri Mantram include increased Tejas, physical and mental well-being. In fact, the term Gayathri itself means "A mantra which protects those who recite it". This Mantram has the power to ward off all evils and therefore occupies a high place in meditation. When recited at the prescribed times (Sandya Periods) with devotion and understanding, this Mantram confers great benefits. Namo Narayana, Muralidhar Rangaswamy >From bhakti-errors Thu Oct 22 12:57:09 1998 >Received: (from daemon@localhost) > by lists1.best.com (8.9.0/8.9.0/best.ls) id MAA15339; > Thu, 22 Oct 1998 12:21:24 -0700 (PDT) >Message-Id: <199810221921.MAA15339 >Ramanbil >Re: Ashaucham & Nitya Karma >Thu, 22 Oct 1998 15:17:14 EDT >BestServHost: lists.best.com >MIME-Version: 1.0 >Content-Type: text/plain; charset=US-ASCII >Content-Transfer-Encoding: 7bit >Sender: bhakti-errors >Errors-bhakti-errors >bhakti > >Dear Bhaktas: >I have heard Gayatri being the mother of all Chandas. "Gayatri Chandasaam >Matah." I have not heard any Pramanam for Gayatri being the MOTHER of Vedas. >Vedas are said to be Apourusheyam." > >If Gayatri is the mother of Vedas, who then is the father? There seems to be >some communication gap in presenting the views of Poundarikapuram Andavan >Swami. > >Also, is it not a contradiction to say that Gayatri Mantram which has its >origins directly from the Vedas is also the mother of the Vedas? > >May I request Sri Murali to clarify and enlighten me on this aspect? > >Dasoham >Anbil Ramaswamy > > ____ Get Your Private, Free Email at http://www.hotmail.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 22, 1998 Report Share Posted October 22, 1998 Dear Bhaktas: I have heard Gayatri being the mother of all Chandas. "Gayatri Chandasaam Matah." I have not heard any Pramanam for Gayatri being the MOTHER of Vedas. Vedas are said to be Apourusheyam." If Gayatri is the mother of Vedas, who then is the father? There seems to be some communication gap in presenting the views of Poundarikapuram Andavan Swami. Also, is it not a contradiction to say that Gayatri Mantram which has its origins directly from the Vedas is also the mother of the Vedas? May I request Sri Murali to clarify and enlighten me on this aspect? Dasoham Anbil Ramaswamy Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 22, 1998 Report Share Posted October 22, 1998 Sriman Narayana, This is in referrence to adiyen's doubt on Ashaucham & Nitya karma, the private discussions between adiyen and Sriman Muralidhar Rangaswamy. adiyen feel the latest mail from Sriman Muralidhar Rangaswamy is worth reading by other members of this bhakti group, even though this is not in relation with the doubts mentioned erstwhile. It all originated from the point of reciting Prathama Rahasyam soon after Gayatri japam but before Gayatri upasthAnam, the procedure which is adopted by AhObila Mutt sisyas. QUOTE --------- H.H. Srimad Andavan Swami of Poundarikapuram Ashramam stressed on the importance of Nitya Anushtanam during my last visit to India (June 1997). In it he mentioned that only two Mantrams have their origins directly from the Vedas (1)Gayathri Mantram (2) Ashtakshara Mantram All other Mantrams are of PuraNic origin. Therefore, these two Mantrams occupy a pride of place for every Sri Vaishnava. Gayathri, the mother of Vedas, points the way to Lord Narayana, the Veda Purushan. Consequently, recitation of Tirumantram follows the recitation of the Gayathri Mantram. UNQUOTE ------------ dasan Vijayaraman Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 22, 1998 Report Share Posted October 22, 1998 Dear Bhaktas, Thanks to Sri Mani for introducing the Dvaya Mantram to this discussion. He has very correctly pointed out the significance of this most sacred Mantram from the SharaNagati Gadyam of Sri Ramanujacharya. I may add that for those who may not have received MantrOpadesham from an Acharya, they can derive the same benefit by reciting Sri Ramanujacharya's SharaNagati Gadyam and Sriranga Gadyam. Namo Narayana, Muralidhar Rangaswamy ____ Get Your Private, Free Email at http://www.hotmail.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 22, 1998 Report Share Posted October 22, 1998 I thank Vijayaraman and Murali Rangaswamy for clarifying the unique position the tirumantra has in our tradition. To this effect, I also would like to say a word about the dvaya mantra. While the tirumantra (ashtAkshara or 8-syllabled mantra) is recommended for japa from time to time, it is the dvaya mantra and its meaning that is to be constantly meditated upon by all of us bhagavatas. Ramanuja regarded it as Lord Ranganatha's command that he meditate on the dvayam along with its meaning until his body fell away at the end of his life on earth -- dvayArtha-anusandhena saha .... yAvat SarIra pAtam ... SrIrange sukham AsvA (SaraNAgati gadyam). The dvaya and its meaning should always be on our minds, whenever we are walking, driving, filling gas/petrol, sitting idly, etc. It is said that the lips of Sri Manavala Maamunigal would constantly be moving because of his unceasing japa of the dvaya mantra. Our acharyas have even said that while the tirumantra is like the milk one buys in the store (vilaippaal), the dvayam is like one's mother's milk (thaay-paal), natural and innate. This is said the emphasize how we must live in the dvayam. adiyen thirukkacci nambi daasan, Mani Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 23, 1998 Report Share Posted October 23, 1998 Dear Murali: You have observed - " I may add that for those who may not have received MantrOpadesham from an Acharya, they can derive the same benefit by reciting Sri Ramanujacharya's SharaNagati Gadyam and Sriranga Gadyam. " I wish to submit that such a sweeping statement can be mistaken by layfolk to demean the need for Mantropadesam. I wish those who seek to write on such sensitive issues pause for a moment to evaluate whether they are projecting the correct message or whether an apparently innocuous remark could convey a wrong kind of message. Nothing can be a greater disservice to Bhagavad Ramanuja Siddhantam than misinterpreting the purport and thus unintentionally misleading the innocent folk When a Mantra or Stotra is to be glorified, or when Punya Sravana Keerthana or bath in the holy waters like Ganga Snanam or the observance of Ekadasi Vrata, etc., is recommended, it is but traditional to extol its virtues in superlative terms -- as if that itself could bestow the desired benefit of Moksham. This is nothing but hyperbole. This is akin to Tamasa and Rajasa Puranas projecting one or the other of the Kshudra Devatas as the Paramtama. Unlike Satvika Puranas, these Puranas were written in response to specific questions seeking glorification of specific Devatas These are just exaggerations and people run the risk of falling for these. Nothing can be a substitute for Acharya Upadesam. At best, extolling these other things can serve as stepping stones leading to Acharya Upadesam and consequent resort to Bhakti or Prapatti. This fact may be emphasized whenever these props are discussed in a public forum where layfolk throng to learn. Thank you for your understanding. Dasoham Anbil Ramaswamy Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 23, 1998 Report Share Posted October 23, 1998 Dear Muralidhar Rangaswamy and all other bhaagawatas, With regard to Nitya Karma, you (Sreemaan Muralidhar Rangawamy) mention that only the Gaayatri and the thirumantram are of Vedic origin. Does this mean that all other mantrams like the gaayatri aavahana and gaayatri udhvaasana and several other mantras that occur in the sandhya vandanam (depending on the shaakha one belongs to) are all of pourANic origin? Maybe what you mean is that of the mantras that we use for japam, only two are of Vedic origin. Anyway, for now, I will assume the latter. -- adiyEn -- murali kadambi > ---------- > L. Vijayaraman[sMTP:vijay] > Thursday, October 22, 1998 1:35 PM > bhakti > RE: Ashaucham & Nitya Karma > > Sriman Narayana, > > This is in referrence to adiyen's doubt on Ashaucham & Nitya karma, the > private discussions between adiyen and Sriman Muralidhar Rangaswamy. > adiyen feel the latest mail from Sriman Muralidhar Rangaswamy is worth > reading by other members of this bhakti group, even though this is not in > relation with the doubts mentioned erstwhile. It all originated from the > point > of reciting Prathama Rahasyam soon after Gayatri japam but before Gayatri > upasthAnam, the procedure which is adopted by AhObila Mutt sisyas. > > QUOTE > --------- > H.H. Srimad Andavan Swami of > Poundarikapuram Ashramam stressed on the importance of Nitya Anushtanam > during my last visit to India (June 1997). In it he > mentioned that only two Mantrams have their origins directly from the > Vedas > > (1)Gayathri Mantram > (2) Ashtakshara Mantram > > All other Mantrams are of PuraNic origin. Therefore, these two > Mantrams occupy a pride of place for every Sri Vaishnava. Gayathri, > the mother of Vedas, points the way to Lord Narayana, the Veda Purushan. > Consequently, recitation of Tirumantram follows the > recitation of the Gayathri Mantram. > > UNQUOTE > ------------ > > dasan > Vijayaraman > > Quote Link to comment Share on other sites More sharing options...
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