Guest guest Posted November 26, 2000 Report Share Posted November 26, 2000 SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// ==================================================================== SRI RANGA SRI VOL. I / 007 DATED 25th NOVEMBER 2000 ==================================================================== Dear Bhagavatas: In this Issue, besides the Editorial, we present – 1. “Sriranga Vijayam – Part 5: “The penance that Brahma performed” - Purisai Sri Krishnamachariar Swami. 2. “Sri BAshyAmrutham- Part 4”. : AdhikaraNams of 3rd pAdam. - Sri T.S. Rajagopalan Swami and Tirupputkuzhi Sri Nrisimha Tatachariar Swami, Founder, Hayagriva Vidya PeeTam. 3. “AchArya Vamsa Vriksham” – “Part 33: The line of Muni Traya Parampara continues –1 (common to Poundarikapuram Asramam and Periyaasramam) Anbil Ramaswamy. 4. “Learn our Sampradayam the easy way” Grade I- Lesson 12: Rites (SamskAras) (Based on the original in Tamil “sampradAya pADa thiTTam” by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva. Translation by Anbil Ramaswamy. 5. “Sri Vaishnava Sampradayam- Part 5” (continued) – Sri D. Soundararajan Swami., Editor, “Sri kAnchi PEraruLALan” Dasoham Anbil Ramaswamy ==================================================================== EDITORIAL Dear Bhagavatas: This Kartigai month is holy because besides ParasurAma AvatAra of the Lord, on Dviteeyai, the Tirunakshatrams of AzhwArs and AchAryas fall in this month: Krittigai: Tirumangai AzhwAR : and Nampillai Rohini : TiruppANN AzhwAr Magam: ChinnANDavan, the AchArya for both PeriyAsramam and Poundarikapuram Asramam and 31st Pattam Azhagiyasinghar (Ahobila Matam) PoorADam: 43rd Pattam Azhagiyasinghar (Ahobila Matam) UthrADam: 34th Pattam Azhagiyasinghar (Ahobila Matam) UttiraTTadhi: 45th Pattam Prakritam Azhagiyasinghar (AhObila Matam) Let us bow to them and be the recipients of the blessings of all of them. Dasoham Anbil Ramaswamy ===================================================================== 1. “Sriranga Vijayam – Part 5: “The penance that Brahma performed” - Purisai Sri Krishnamachariar Swami. (Translated by Anbil Ramaswamy) ===================================================================== When the Lord decided to create the worlds, He first created the four-faced Brahma from the lotus of His navel chord. Initiating him in the Vedas, HE bade Brahma to proceed with the work of creating the worlds. As Brahma was engaged in this task, at some stage, two asuras called Madhu and KaiTaba fought with Brahma and carried away the Vedas to a hide out in the nether region (pAthALam). Brahma was stupefied at the loss, cried bitterly and prayed to Sriman Narayana, the ultimate refuge of all. EmperumAn took the form of Hayagriva (lit. Horse necked), proceeded to the hide out, fought with and killed the asuras and redeemed the Vedas. With the instructional hand gesture (vyAkhyAmudra), holding His conch (sanku), disc (chakra) and mace (gadha), the Vedas in the form of a book. With MahAlakshmi seated on His lap, the Lord appeared in His form as Hayagriva before Brahma. Restoring Vedas to Brahma, He asked Brahma to proceed with his duties again. Once, Brahma contemplated on the nature of creation, the lives of the creatures in them and on his own status. He realized that all these were impermanent and subject to dissolution in the near or distant future and that none of them was free from the fear of destruction (mrithyubhayam) and none could escape this one certainty of the uncertain world. He further realized that the only way to escape this puzzling situation to achieve everlasting happiness was to surrender totally and unconditionally at the feet of Sri Mukunda (who alone could grant mOksha). He started a severe penance of AshTAkshara japam and prayed to EmperumAn for relief. ====================================================================== To Continue ====================================================================== 2. “Sri BAshyAmrutham- Part 4”. : AdhikaraNams of 3rd pAdam (AdhikaraNams 18 through 27) - Sri T.S. Rajagopalan Swami and Tirupputkuzhi Sri Nrisimha Tatachariar Swami, Founder, Hayagriva Vidya PeeTam. ====================================================================== AdhikaraNam 18: DyubhvAdhi AdhikaraNam: This dispels the doubt whether in view of the fact that in some contexts, atmosphere (Dhyu) and earth (prithvi) are supported by other factors and firmly establishes on the authority of pramANas that for Dhyu and Prithvi are in reality supported by Brahmam only. AdhikaraNam 19: BhoomAdhikaraNam: “BhoomA’ means ‘that which is glorious”. When Sage nArada approached SanatkumAra for what it meant, the latter mentioned several like name (nAma0, speech (vAk) etc and stopped when he came to the subject of Jeeva. Hence, a doubt arose if it is jeeva that is the “glorious Brahman”. The answer is that in Brahmavidya itself at a later context it is explained that “Sathyam” is Brahmam and Sathyam has been identified as Brahmam. Hence, ultimately, it is Brahmam and NOT jeeva that is really glorious in every sense of the term. AdhikaraNam 20: Akshara AdhikaraNam: Sage YAgjnyavalkya once stated that ether (akAsa) is dependent on “akshara”. Since akAsa is said to be omnipresent, a doubt arose whether primordial matter (moolaprakriti) from which ‘AkAsa” arose could be deemed “Brahmam”. Since it has been established already that ParamAtma is the support for this ‘moolaprakriti”, the word “aksharam” should be taken to denote “ParamAtma” only. AdhikaraNam 21: Eekshathikarma AdhikaraNam: There is statement in “PrasnOpanishad” that one who recites the “praNavam” to the length of 3 “mAtrA” duration attains BrahmalOkam that is beyond “anthariksham” Since the ordinary understanding BrahmalOkam is considered the world of the four-faced BrahmA, the doubt arose whether this “BrahmA” is the “Brahman” The answer is that this four faced “BrahmA” is governed by karma and the TriguNas like all other sentient beings the term ‘BrahmalOkam” in this context should be taken as “Paramapadam” which is celebrated as “Tad VishNO: Paramam padam” AdhikaraNam 22:Dahara AdhikaraNam: A statement in Upanishad refers to the one who resides at the heart of jeevas as “AakAsa” called ‘DaharAkAsa”. A doubt arose that since “akAsa” is one of the five elements (panchboothas), it could be Brahman. Since in the Upanishads a differentiation has been clearly indicated between “BhoothAkAsam” and “DaharAkAsam”, which latter is described as the seat of Brahman in the heart of Jeevas, it can mean only the seat of ParamAtma”. Besides, when ChEtanas are in deep sleep, they are said to reach not BhoothAkAsam but ParamAtma known as “Sath”. Therefore, DaharAkAsam can only be ParamAtma. Also, ChAndhOkya Upanishad (1.9.1) makes it clear that all bhootas emanate from ParamAtma whom the Upanishad identifies as “AakAsam”. Further, in Bhagavad Gita (14.2), it is stated that one who worships ParamAtma reaches ParamAtma, this DaharAkAsam can be taken to mean only ParamAtma. AdhikaraNam 23: Pramitha AdhikaraNam: “Pramitha” means “of the stature of a thumb”, also called “angushTa”. There are references in the Riks that this pramitha angushTa is the one who directs the jeeva. The doubt arose how the limitless ParamAtma is describes as being so small as a thumb. The reply is that the Lord assumes such a tiny size to facilitate meditation in one’s heart. A further question arose how horses etc which have no thumb could meditate in this manner. The reference to thumb is given in the context of meditation by humans. AdhikaraNam 24: Devatha AdhikaraNam: As physical body is the sin-qua-non for adopting meditation, it is argued that Devas do not have mortal bodies, they cannot do any meditation at all. The answer is that even they have bodies. We see statements like Indra, and others approached the four faced BrahmA adorning their fingers with the holy reeds (pavitram). It is clear, therefore, that they too have bodies. Another doubt is that we hear Devas as accepting offerings (havis). If a Devata has a body only, how could he accept havis at several places at the same time. The answer is that they can take any number of bodies by their Sankalpam. Did not Sage Soubari take many forms by virtue of his tapas and enjoyed life with several damsels at the same time? If a mere mortal could do so, why not the Devas. AdhikaraNam 25: Madhva AdhikaraNam: Earlier, it was mentioned that generally Devas could do “UpAsana”. This AdhikaraNam clears the doubt whether this applies to specific Devatas. This is because, in Madhuvidya, Jaimini has stated that certain Devatas like vasu are not eligible to perform “upAsana” as they themselves are “UpAsyas” (object of meditation). BadharAyaNa holds that vasu and such like have both the roles of “UpAsakas” and “UpAsyAs”. AdhikaraNam 26: Apasoodra AdhikaraNam: This deals with the question whether those belonging to the fourth caste are eligible to practice Brahmavidya. BadarAyaNa answers that one is a Soodra who does not know what is Brahmavidya. The word only means :one who laments his inability to acquire knowledge of Brahman (brahmagjnAnam). How does one get to acquire this? Only through a study of the Vedas *Veda ahyayanam) understanding the correct meanings of the Veda vAkhyas. The knowledge acquired by merely listening to PurANas may help in neutralizing one’s karma, it cannot lead to “BrahmOpAsana”. A person belonging to this varNa has no SamskAras (rites) prescribed for him like Upanayanam etc which is the key to Veda adhyayanam leading to Brahma vidya. AdhikaraNam 27: ArthAntharatvAdhi vyapadEsa AdhikaraNam: This AdhikaraNam says that since the one who controls, directs, supports and imparts names and forms to everything and every being is ParamAtma, the word “aaAkAsam” refers only to ParamAtma” ====================================================================== To Continue: AdhikaraNams of Adhyayam 1 Padam 4 ====================================================================== 3. ACHARYA VAMSA VRIKSHAM - Part 33 The line of Muni Traya Parampara continues -1 (common to Poundarikapuram Asramam and Periyaasramam): (Anbil Ramaswamy) ===================================================================== M.22. SRI PANCHA MATHA BHANCHANAM TATACHARYA (1500-1591 AD) VED: “Sri Tatacharya, a cousin of Shashta Paraankusa, and his Srikaryam for sometime, was the Rajaguru of two Vijayanagar rulers. A contemporary of the great Vaishnava scholar, Mahacharya ( also known as Doddaachaarya), he wielded considerable power and influence. He was responsible for making Vaishnavism the most favored religion in the Vijayanagar empire.” PPM: He was born in Masi under Swati Nakshatram in Nathamuni Kulam(Sottai Kulam). He belonged to Tirumalai Nambi Vamsam. He learned the Saastrarthas from Tirumalai Srinivasa Desika Swami. His son was the famous Lakshmi Kumara Tata Desikan who is believed to have grasped the Vedanta Arthas from Piraatti herself. He was instrumental in the renovation of the golden Vimaanams of Kanchi Perarulaalan and Tiruvenkatamudaiyan, reconstruction of Gopuras, Mantapas, Praakaaras etc and he is reputed to have arranged for the weddings of 10 million maidens. And hence known as “ Koti Kanyaka Dhaanam Tatachaariar”. He wrote a Kavya called “Pancha Matha Bhanchanam”. He was the Srikaryam of Kanchi. He had a number of Sishyas including some kings like Venkatapathi Rayar. Several stone inscriptions on this Acharya are available. He represents the 21st generation of Sri Nathamuni. His Tanians are: 1. Composed by Keezh Neer Kundram Anantha Desikar: Sri Saila Poorna Kula Vaaridhim Poorna Chandram Sri Srinivasa Guru Varya Padaabja Bringam / Sreyo Gunaambudhim Aaasrita Paarijaatham Sri Tatayaaryam Anagham Saranam Prapadhye // I take refuge at the feet of Tatayaarya, the blemishless who is a Paarijatha flower (Granting all desires) of those who take refuge at his feet, the one who is like the full moon coming out of the ocean of the lineage of Sri Saila Poorna. 2.Composed by Kachi Kadambi Appayya Dikshitar (a.k.a) Srinivasa Dikshitar SukhaTaatham Trayee Maarge Tatraatham Tattva Nirnaye / Tat Taata Taatamaayaare Taatayaaryam Aham Bhaje // (meaning) “I celebrate Tatcharya Guru who is like Sukha Brahmam in Vedic lore and in establishing Tattvas” M. 23. SRIMAD ANANTHACHARIAR: This Swami was living in a village called Kilineeer Kundram near Kanchipuram. Like Gatika Satham Ammaal, he was an Acharya for all the 4 Srivaishnava Granthas ( Grantha Chatushtaya)(PPM) His Tanian is as follows : Sri Taata Guru Sevaatha Vedaanta Yugalaasayah / Vaatsyaanatha Guruh Srimaan Sreyase Mesthu Bhuyase // (meaning) “May Vaatsya Anantha Guru, who learned the Vedanta at the feet of Tataguru, shower his choicest blessings on me”. May the famous Svaatsya Anantha Guru, the disciple of Tata Guru bless us with sreyas. M. 24. UPANISHAD BHASYAKAARA VED: “ With the fall and break up of Vijayanagar empire, the Hindu religious sects faced difficult times. But, undaunted, the Vaishnava teachers carried on their mission. Of these, one Sri Ranga RamAnuja Swami of kAnchi PerumAL Koil attracts our attention. A native of Velamur about 20 miles from Uttiramerur, Chengalpet District, he was a devout admirer of and follower of Sri Vedanta Desika. A scholar of repute, he has authored nearly seventy works. As most of them are commentaries on the Upanishads, he came to be called “Upanishad Bhashyakaara”. Among his works are DasOpanishad Bhashya, Bhaava Prakaasika (a Vyaakhyaana of Sruta Prakaasika), Sri RamAnuja Sara Sangraha, the Nyaya Siddhaanjana Vyaakhyaana and Bhagavad Vishaya 9,000 Padi. His idol is well preserved and kept for worship in the Desika Temple in the East Uttara Street, Srirangam, which belongs to Poundarikapuram Srimad Andavan Asramam. His Tanian reads as follows: Srimate Ranganathasya Gunair Daasyam Upaagatham / Ramanujum Dviteeyam Tham Adviteeyam Upaasmahe // “I pay obeisance to RamAnuja Guru who did service to Ranganatha Guru overwhelmed by the latter’s qualities; the one who seemed to be the second RamAnuja and the one without a second” M. 25. SRI VENKATESA MAHA GURU (PARAVASTU ANNA) He belonged to the lineage of NaDAdur Ammaal. He was the Acharya for all the Granthas of Munitraya Parampara (except Bhagavad Vishayam). (PPM) VED: “Among the disciples of Upanishad Bhashyakaara, one Srirenganatha Swami is found to carry forward the work of his Acharya with great missionary zeal. His disciples included Sri VeerarAghavAchAr Swami and Sri Vedanta RAmAnujAchAriar, probably the 16th and 19th Jeeyars respectively of Parakaala Mutt. The above VeerarAghavAchArya is said to have learnt the Mantra Arthas at the feet of Paravastu Sri Venkatesa Maha Desikan, an outstanding scholar of the day. His son Rangapathi Desika also studied under his father. He seems to have received Pancha samsAra at the hands of the then Jeeyar of Parakaala Mutt. An erudite scholar, he attracted and gathered around himself a large number of disciples such as Sri Ranganatha Desika and others”.(PPM) His Tanian reads as follows: Vatsa Vamsa Payodheendroh Kalyaana Guna Vaaridhe / Srimate Venkatesasya Charanou Saranam Bhaje // “I take refuge at the feet of Sri Venkatesa , who is like the cream of the milk of the Vatsya Vamsa and who is the very ocean of auspicious qualities” M. 26. SRI VEERA RAGHAVAACHAARIAR (SIDDHANNA) He had his Kalakshepam courses under Upanishad Bhashyakaarar. He learned Sri Bashyam etc from Velamur Sri Ranganatha Swami and Rahasya Granthas from Paravastu Venkatesa Maha Guru Swami. His son, Rangapathi Desikar was his Sishya. His Tanian reads as follows: Sri Venkatesa Gurunaa Karunaakarena Srise Samarpitha Bharam Srita Paarijaatham / Sri Ranganaatha Guru Veekshana Labda Bhodam Sri Veeraraghava Gurum Saranam Prapadye // I take refuge at the feet of VeerarAghava Guru who had his Bharasamarpanam performed by the compassionate Sri Venkatesa Guru and who had the gracious grace of Sri Ranganatha Guru”.(PPM) ================================================================== To Continue. AVV – Part 34 ================================================================== 4. “Learn our Sampradayam the easy way” Grade I- Lesson 12: Rites and Rituals (SamskArams) (Based on the original in Tamil “sampradAya pADa thiTTam” by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva. Translation by Anbil Ramaswamy. ================================================================= All over the world people do observe some ritual or other. All religions prescribe rituals. In fact, we may even say that if there were no rituals, there would not be any religion at all! In our Sampradayam, the rituals are rites prescribed in the Vedas. Performing these rituals impart a special kind of elation (thani thanmai); those who do not, remain without this special feeling or status. The works dealing with rituals are called “Dharma Sastras”. Rituals have to be performed at the appropriate times. Brahmins have a lot more of rituals to observe than the others. Gauthama muni (not Siddharta Gautama Budda) enumerates as many as 40 such rituals. In the modern times, it is very difficult to find people observing all the 40 rituals. But, some of these are really very important and cannot be given up. These are invariably observed in all families: 1. jAthakaraNam: rites relating to birth of a baby 2. nAmakaraNam: rites relating to the naming of the child 3. AnnaprAsanam: rites relating to the feeding of the child with cooked rice for the first time 4. Sowlam: rites relating to the first tonsure of the child 5. Upanayanam: rites relating to the Investiture of sacred thread to boys 6. VivAham: Wedding. Besides the above, “Pumsavanam”- invocation for being blessed with a male progeny and “SeemanthOnnayanam” – the parting of the hair on the forehead of a pregnant woman expecting baby are also important. But, all SamskAras have to observed strictly as laid down in the Sastras. A boy is said to become a Brahmin and eligible to perform Vedic rites only on being invested with the sacred thread. In fact, this rite is deemed to confer on him a second birth. One who has undergone this ritual is called “dvija”- meaning “twice-born”. Until Upanayanam, one is not permitted to learn Vedas or chant mantras (Japam). There are not much of restrictions on his food habits. But, after Upanayanam, the Dvija is enjoined to observe very scrupulously the dietary regimen appropriate to his station in life as a “BrhamchAri”- (Celibate). For Brahmins, Upanayanam has to be done at 8 years of age and at any rate not later than 16 years of age. If done after 16 years, at best it can give a vicarious satisfaction of having gone through the ritual and perhaps a feeling of acquiring a fitness to get into wedlock. This is because the Upanayanam after 16 years of age is deemed invalid. It is act of self-deception to blame the circumstances and modern day constraints for skipping this basic ritual. A marriage within the same GOtra is also prohibited. Marriage is a sacred institution not to be trifled with. It has to be performed with utmost adherence to Dharma Sastras. Among Srivaishnavas, there is a special ritual called “Pancha SamskAram” or the “5 rites” for being initiated into the fold of Srivaishnavam. This in turn bestows a right and duty to perform “ThruvArAdhanam” to Perumal. This is very important. Everyone should approach an AchArya within the family or relating to the family and have him administer this. Due to lack of “AchAram” and “AnushTAnam”, it is very rare to find qualified elders in the family fit to administer this. Hence, the need to seek a qualified AchArya elsewhere. An AchArya need not necessarily be a SannyAsi (ascetic). Some AchAryas have been householders (Grihastas). This Pancha samskAram consists of the following, which are to be administered by the AchArya with appropriate mantras. 1. TApam: Ceremonial branding with hot stamps on the shoulders the sign of the Sangu (Conch) and Chakra (disc) of the Lord. 2. PunDram: Ceremonial placing the insignia of Srivaishnavam caste marks on 12 different spots on the body. 3. DAsyam: Ceremonial naming indicative of the servitude of the subject to the Lord. 4. Mantram: Ceremonial initiation into the esoteric mantras like the 8 lettered AshTAksharam, 6 lettered ShadAksharam, 12 lettered DwAdasAksharam, dual sentences of Dvayam and the CharamaslOkam (the final verse of Srimad Bhagavad Gita. 5. YAgam: Instruction on the procedural details of performing TiruvArAdhanam. QUESTIONS 1. What is meant by the word “SamskAram”? 2. Mention two of the important SamskArams? 3. How many SamskArams Gauthama has enumerated? 4. What are “Vaishnava SamskArams”? 5. What is the purpose of “Pancha SamskAram”? 6. Who can administer “Pancha SamskAram”? 7. Why do we call a Brahmin a “Dvija” or “twice-born”? ===================================================================== To Continue: Lesson 13 : Great Sages (Maharishis) ===================================================================== 5. “Sri Vaishnava Sampradayam- Part 5” (continued) – Sri D. Soundararajan Swami., Editor, “Sri kAnchi PEraruLALan” ====================================================================== 11. What is “Hitam”? The means that should be adopted for attaining “mOksham”. These are of two kinds: Bhakti and Prapatti. Bhakti: This is a long drawn out process extending to several lives and will have to observes ceaselessly like the incessant flow of oil “ThailadhAra”. It is said that Sri Nathamunigal practiced this and initiated his disciple, Sri Kurugai Kavalappan Sri Rama Misra (ManakkAlnambi) instructed Sri AalavandAr to approach Sri KurugaikAvalappan and obtain the upadEsam of this yogarahasyam. For some reason, AalavandAr could not get the UpadEsam. It is believed that this means had disappeared after Sri Nathamunigal. Prapatti: This is called “BharanyAsam”, “BharasamarpaNam” and “UpAyAnushTAnam”. This is of four kinds: 1. SvanishTai: One who has understood clearly and is able to adopt the manner of performing this with its accessories can administer to one’s self. But, in the present day, none can be deemed to have this qualification and therefore this is not being adopted. 2. UktinishTai: This is for others who do not have any knowledge but desire mOKsham and that too at the end of their present lifetime. They should approach a proper AchArya and repeat as instructed by him. 3. AchAryanishTai: The AchArya who has taught the RahasyArthas to a Sishya undertakes to perform SaraNAgathi on behalf of the Sishya. 4. BhAgavatanishTai: This is for one who has no way to adopt any of the above. One is advised to approach another BhAgavata and get this done through such a BhAgavata. 12. What is PurushArtham? (Objectives of life). They have been identified as 1. Dharmam: which means carrying on life’s duties as prescribed in Dharma SAstras 2. Artham: Acquisition of wealth through Dharmic means. 3. KAmam: Enjoying conjugal life also as prescribed in the Dharma SAstras. 4. MOKsham: Attaining the lotus feet of the Lord. To attain this MOKsham, certain prerequisites have been prescribed viz., 1. AnukUlya Sankalpam: Taking a resolve to adhere strictly the commands of the Lord as revealed in the SAstras. 2. PrAtikulya Varjanam: Taking a resolve to abjure all that are the opposites of the above. 3. MahAviswAsam: The unshakeable faith that BhagavAn would certainly grant Moksham on performing this SaraNAgathi (Total unconditional surrender) 4. Aakinchanyam: The honest realization that one has no other means than the surrender mentioned above. 5. GoptrutvavaraNam: A formal fervent prayer to the Lord seeking protection. ====================================================================== To Continue ====================================================================== ______________________________\ _____ Get more from the Web. FREE MSN Explorer download : http://explorer.msn.com Quote Link to comment Share on other sites More sharing options...
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