Guest guest Posted December 1, 2000 Report Share Posted December 1, 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 / 008 DATED 30th NOVEMBER 2000 ==================================================================== Dear Bhagavatas: In this Issue, we present – 1. “Sriranga Vijayam – Part 6: “The temple steeped in insatiable nectar” - Purisai Sri Krishnamachariar Swami. 2. “Sri BAshyAmrutham- Part 5”. : AdhikaraNams of AdhyAyam 1 - 4th pAdam (28 t0 35) - 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 –2 (common to Poundarikapuram Asramam and Periyaasramam) Anbil Ramaswamy. 4. “Learn our Sampradayam the easy way” Grade I- Lesson 13: “The Great Sages (Maharishis) (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 6” (concluded) – Sri D. Soundararajan Swami. Chairman, Sri Kanchi Perarulalan and Hayagriva Vidhyapeeta Stotra veda vedantha abivarthani sabha, Dasoham Anbil Ramaswamy ====================================================================== 1. “Sriranga Vijayam – Part 6: “The temple steeped in insatiable nectar” (AarAdha aruLamudham podhintha koil) - Purisai Sri Krishnamachariar Swami. ====================================================================== Pleased with the severe penance of Brahma, BhagavAn boarded His aerial car shaped like the mystical syllable (PraNavAkAra vimAnam). It zoomed from the celestial skies (ParamAkAsam) and landed precisely at the place of Brahma’s penance. Brahma welcomed it with folded hands. He saw in it all the inhabitants of SrivaikunTam. GaruDAzhwAr was bringing the vehicle on his broad shoulders. Thumburu and NArada were playing Veena. Vishwaksena, the Chief of staff was regulating the milling crowd with staff in his hands. The Sun and the moon were waving reverentially the yak tail fans (ChAmarams). The celestial band was in attendance. Nityasooris (Never borns) and Muktas (liberated ones) were hailing the Lord. When Brahma looked into the VimAnam, he witnessed a great light equal to a thousand Suns. That light was none other than Lord Sri RanganAtha reclining on His serpent bed of AadhisEsha. The Lord was mammoth in stature but nevertheless appeared as a youth. With Periya PirAtti on His side, he was showering His moonshinelike grace. He revealed Himself (Svayamvyaktha) for the benefit of all to behold. Brahma worshipped Him again, again and again and yet was not satiated and yearned to worship Him incessantly and forever. Such was the nectarine sweetness of the Lord’s graceful appearance (AarAdha aruL amudham). The Lord bade Brahma to do the worship 5 times daily (panchakAla) as per “PancharAtra Aagama” and advised him to constantly meditate on Him with the AshTAkshara and Dvaya mantras and promised to grant him Parama padam in due course where he can enjoy eternal and unparalleled divine bliss, totally relieved from the cycle of births and deaths (samsAra bandha). Accordingly, Brahma commenced his prayers with wholehearted devotion and unconditionally surrendered at the lotus feet of the Lord. However, he prayed that the Lord should forever remain in “PraNavAkAra vimAnam” and give Darsan to devotees and grant them also mOksham at the end of their current lifetime, exactly as was guaranteed to himself. The Lord granted the prayer and added that He would also grant to such devotees all that they desired during their lifetime besides mOksham at the end of their current life. He informed Brahma that He had come down taking this iconic form (archA) for facilitating freedom from bondage to the bonded souls and to ensure easy accessibility to devotees (patruDai adiyavarkku eLiyan) and beyond comprehension to others (pirarkku ariya vithagan). “Remember” He said “ I am the same ParamAtma here who am in the SrivaikuNtam as ParavAsudeva. Those who consider my form as made of stone or metal and those who view their AchAryas as ordinary human beings will go to hell” As ordered, Brahma bore the VimAnam on his head, consecrated in a holy place in his world called BrahmalOkam a.k.a. SatyalOkam and worshipped the Lord. This fact is confirmed by pramANam thus- “Aadhyam sthalam svayam vyaktham sathyalOke prathishTitham” meaning For the first time ever, the Lord descended to SatyalOka in His iconic form on his own accord” ===================================================================== To Continue: Part 7; “ambuyathAn ayOdhi mannarkku aLitha Koil” ===================================================================== 3. “Sri BAshyAmrutham- Part 5”. : AdhikaraNams of AdhyAyam 1 - 4th pAdam (28 t0 35) - Sri T.S. Rajagopalan Swami and Tirupputkuzhi Sri Nrisimha Tatachariar Swami, Founder, Hayagriva Vidya PeeTam. ====================================================================== AdhikaraNam 28: AanumAnika AdhikaraNam: In KaTOpanishad (1.3.10 and 11) it is said the “avyaktham” is of utmost importance. SAnkhyas argued that this refers to primordial matter (moola prakriti) and not ParamAtma. The answer is that the very same context ends up saying “Purusha” is greater than ‘avyaktham” and also declares that there is nothing greater than this “purusha”- who is “avyaktha purusha” ultimately. “avyakthAth purusha: param/ purushAth na param kinchith / sA kAshTA sAparAh gathi://”(Vide KaTa vAkhya 1.3.13) AdhikaraNam 29: ChAmasA AdhikaraNam: SvetaAswatAra Upanishad uses an expression “ajam” which Sankhyas interpret as primordial matter (moolaprakriti). Taittriya Upanishad, however, also uses the word “ajamEkam” while describing the Lord as smaller than the atom and bigger than the biggest (aNOraNeeyAn, mahathOrmaheeyAn). The correct interpretation is that during the deluge the insentient primordial matter constitutes the body (Sareera) of the Lord without names and forms and hence called “aja” (unborn). During creation, the Lord invests it with names, forms, sense and motor organs, the five elements etc. Therefore, it is NOT primordial matter but ParamAtma who is the cause of the worlds including the primordial matter. AdhikaraNam 30: SankhyOpa Sangraha AdhikaraNam: Sankhyas interpret the mantra which refers to “pancha pancha janA:” as referring to 5x5=25 entities as leading to mOksha. Their argument is not based on premise acknowledging “brahmam’ as the ‘Atma” of these entities and so is faulty. They have overlooked the fact that the very same mantra ends up with the statement that not only these 25 entities but also AkAsa etc. are all rooted in ParamAtma thus- “yasmin pancha pancha janA: akAsAs cha prathishTitha:/ thamEva manya AathmAnam vidwAn brahmAmruthOmrutham” AdhikaraNam 31: kAraNatva AdhikaraNam: Sankhyas hold that since there are Veda vAkhyas such as “asathEva idam agra aaseeth”, it is this “asat” that is “avyaktham” (i.e. without name, form etc.) that should be deemed the cause of the world creation. “Prakriti” (primordial matter) is “asat” and “avyaktham”. What is “asat” cannot be ParamAtma. So, it is this “prakriti that is the cause of the world. The answer is that Taittriya Upanishad describes ParamAtma as “sathyam, jnAnam, anantham brahma” and it is such a one that a released soul enjoys. And, proceeding further, the Upanishad also describes ‘akAsa” etc as the body of ParamAtma who envelops, supports and directs everything. So, Moolaprakriti is NOT and ParamAtma alone IS the cause of the worlds. This is supported by the statement of Brahmam “ I will take multifarious forms”. “sO akAmayatha bahusyAm prajAyEya” AdhikaraNam 32:JagatvAsitva AdhikaraNam: Sankhyas refer to the word “karma” which literally means “effect of merit and demerit” and interpret the statement- “yO vai BalAki! YEthEshAm purushAnAmkrithA/ yasya vai tath karma sa vai vedithavya//” to mean- it is such a one who is subject to “karma” who should be known. Since ParamAtma is bereft of all demerits, the one to be known (as the cause of the worlds) is the JeevAtma who is subject to karma. Jaimini, VajapEyaee and others define “karma” in this context as “that which has been created” The world is created and so it is “karma’. Who created the world? Definitely, not JeevAtma but only ParamAtma. VajapEyee further clarifies that the creator is none other than the one who resides in the innermost crevices of the heart of Jeevas (i.e.) ParamAtma)- “yA yEshOr anthar hridaya aakAsa:’ AdhikaraNam 33: Vak anvaya AdhikaraNam: Sankhyas allude to the statement- “AtmA vA arE drashTavya: srOthavya: manthavya:” to mean that the only thing fit to be seen, heard and meditated upon is JeevAtma when read with another statement that starts with “na vA arE patyuh: kAmayathi, priyO bhavathi”. In this, the husband, wife, children etc are described as “beloved” followed by the word “Atma” Since these cannot be “beloved” of ParamAtma, it is only the JeevAtma that should be deemed as “fit to be seen, heard and meditated upon”. The answer of BadarAyaNa is that one becomes “beloved” or otherwise to a jeeva only by the Sankalpa (resolution) of ParamAtma who is here referred to as “fit to be seen, heard and meditated upon”. Sages like AsmAratya, OuDulOmi and kAsakritsna agree with BadarAyaNa. AdhikaraNam 34: Prakriti AdhikaraNam: This addresses the question whether ParamAtma is the instrumental cause (NimittakAraNa) only or is also the material cause (upAdhAnakAraNa). Seswara Sankhyas hold that the Lord is only instrumental cause and not material cause. BadarAyaNa refutes this view and cites “bahusyAm prajAyEya’ meaning that the Lord resolved to become many. Therefore, He is both the causes. Elsewhere, the Lord has declared that He himself takes all these forms. Further, the Upanishads declare in clear terms that He is, indeed, the material cause as revealed in the Veda vAkhyas – “yath bhootha yOnim”, “purusham brahma yOnim” etc. Another Upanishad cites the example of spider creating the web and finally draws it back to itself. AdhikaraNam 35: Sarva VyAkhyAna AdhikaraNam: In conclusion, Bhagavad RamAnuja confirms that many Veda vAkhyas clearly establish Sriman Narayana as the ONLY cause and none else- “EkO ha vai NarayaNa aaseeth, na brahma, na eesAna;” etc. It is Sriman Narayana who created Siva, Rudra and all others. So, wherever, the words Rudra, Siva etc. are used in connection with causation of the worlds, they should be understood to mean only Sriman NarayaNa. Whereas all these other names are common names applicable not only to them but also Sriman NarayaNa, the name “NarAyaNa” is applicable ONLY to HIM and to HIM ONLY – as per PANIni. ==================================================================== To Continue ==================================================================== 3. “AchArya Vamsa Vriksham” – “Part 33: The line of Muni Traya Parampara continues –2 (common to Poundarikapuram Asramam and Periyaasramam) Anbil Ramaswamy. ==================================================================== M. 27.SRI RANGAPATHI DESIKAR(a.k.a.) VELAMUR SRI RANGANATHAARYAR He was born in Chitrai month and Tiruvaadirai Nakshatram. He was the son of Sri Veeraraghava Swami from whom he learned training in Rahasya and Sribahasya Granthas. His Tanian reads as follows: Sri Veeraraghava Guros Thanayam Tatascha Saareerakaadhi Samadheethya Samastha Saastram / Vidyothamaana Manavasya Gunaika Naatham Sri Ranganaatha Guruvaryam Aham Prapadhye // I surrender to Sri Ranganatha Guru who was the son of Sri Veeraraghava Guru from whom he acquired the knowledge of all SAstras like Sareeraka Mimaamsa and who endeared everyone by his qualities” (PPM) ====================================================== M. 28. KALYAANAAVAHA SRI RANGANATHA SWAMI He was born in the month of Vaikasi and under Kettai Nakshatram. He learned Sri Bhashyam and Gita Bhashyam from Sri Rangapathi Desikar, Bhagavad Vishayam from Tirumalai Chandragiri Venkatachar Swami. He got his Sannyasa Sweekaranam from Sri Mannaar Swami. As he was the Aacharya of the great Saakshaat Swami who wrote the 24,000 Padi, he was hailed as Periya Swami. He had many Sishyas who included Yathis like Saakshaat Swami, Vedaanta Ramanuja Maha Desikan(PAduka Sevaka Ramanuja Swami) and Sri Venkatanatha Swami aka Srinivasa Swami. He wrote a Grantham called Nikshepa Deepam. His Tanian reads as follows : Kalyaanaavaham Asmaakam Kaarunya Kalasaambhude / Prapadhye Ranganathasya Pada Pankaja Tallajam // “I surrender at the lotus feet of Sri Ranganatha Swami known as Kalyaanaavaha Swami who was verily the container of the waters of mercy” (PPM) ========================================================== M.29. SRI SAAKSHAAT SWAMI (SRIMAD VEDANTA RAMANUJA SWAMI) (Chitrai / Tiruvaadirai) He was the son of one Srinivasachariar of Kondal Agraharam in Tirunarayanapuram. His father was a great astrologer. He was born in the month of Chitrai under the asterism of Tiruvaadirai. the same month and same natal star as those of Sri Ramanuja(PPM). (VED and PPM): It is said that his birth took place exactly at the moment when the processional deity of Sri Ramanuja stopped for a while before his house during the annual festival. His mother was in an advanced stage of pregnancy then. As his father was offering prayers to Ramanuja, someone from inside the home conveyed to him the news that a son was born to him at that very moment. People around hailed that here was the Apara Avatara of Bhashyakaarar himself. Hence, his father named him as “Sri Saakshaat Swami”. It is this Swami who was a shining example of Gnaanam, Vairaghyam and Anushtaanam and as the Muni Saarvabhoumar known as Srimad Vedanta Ramanuja Maha Desikan. Sri Ranganatha Maha Desikan mentioned above was his Acharya who instructed him in Sri Bhashya, Sri Rahasya Traya Sara, Gita Bhashya and Bhagavad Vishaya. Later, Sri Saakshaat Swami took the holy order. An accomplished scholar, he excelled in dialectical debates and discussions on theological and ontological matters. He has authored several Granthas: the 24,000 PaDi, Poorva Saara Swaadhini, Nyaasa Vidyaa Darpanam, Sri Tattva Siddhaanjanam etc. The Swami settled down in Vaduvur in Thanjavur district and engaged himself in propagation of religious knowledge. Many disciples flocked to him, the chief among them being the celebrated Sri Gopalarya Maha Desikan. He lived near the Sannidhi of Neelamegap Perumal at Vennatrankarai where he is reported to have written his famous 24,000 PaDi. He was proficient in Swami Desika’s Sri sooktis and Ubhaya Vedanta Granthas. He had his Grantha Chatushtaya training under Kalyaanaavaha Ranganatha Maha Desika Swami. He is reported to have lived in Srirangam, Vaduvur and Vennatrankarai. He also had three Yathis as his Sishyas viz. Sri Satakopa Swami, Paduka Sevaka Ramanuja Swami and Sri Ranganatha Swami. His Tanian reads as follows: Sri Ranganatha Guru Paada Saroja Hamsam Vedaanta Desika Padaambhuja Bringaraajam / Srimad Yateendra Satakopa Dayaavalabdam Vedanta Lakshmana Muni Charanam Prapadhye // “I surrender at the feet of Vedanta Lakshmana Muni who obtained the grace of Srimad Yatindra Satakopa himself, who was the swan at the feet of Sri Ranganatha Guru and who was the bee at the lotus feet of Swami Vedanta Desika” ====================================================================== To Continue: AVV Part 34 ====================================================================== 4. “Learn our Sampradayam the easy way” Grade I- Lesson 13: “The Great Sages (Maharishis) (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). ====================================================================== It is very important to know about the Sages called “Rishis”. These Rishis had imbibed parts of the Vedas through their vision and passed them on to posterity. These visionaries are also called “Mantra drishTas” though they actually “heard” (hence, Vedas are also called “Sruti”). Those who had such superior visions are called “Maharishis”. Sometimes the two terms are used interchangeably. There is a saying – “mArgadarsee maharishi” which means that these Maharishis are the guides and torch bearers of society. We come across terms like “Muni” and “Tapasvi” while referring to Maharishis. “Muni” is derived from the word “mounam”(i.e.) those who kept silent all the time meditating on the Lord. “Tapas” means penance. Those who did severe penance are known as “Tapsvis”. Some Maharishis founded lineages called “GOtras”. They are called “GOtra pravartakas”- Progenitors of GOtras. We learn from ItihAsas and PurANas that there were a few like ShaDamarshanar, BharadwAjar, Kousikar, Hareethar, Srivatsar, Atri, KAsyapar, and others who founded such lineages. Rishis are classified into 3 categories in a different way: 1. Deva Rishis like Naarada 2. Maharishis like VyAsa, VAlmiki, and ParAsara 3. Brahma Rishis like VasishTa and ViswAmitra Some Rishis are called “ Smriti pravartakas” – those who bequeathed “Smritis” which means, “transmitted through remembrance” like Manu, Yajnavalkya and others. We come across Maharishis like Atri, Brighu, Kutsa, VasishTa, Gouthama, KAsyapa, Aangeerasa, ViswAmitra, SAndheepani, VAmadeva, Meruprishta - mentioned in Sandhya Vandanam – which means prayers offered at the junction (sandhya) of night and day (in the morning) and day and night (in the evening). There are innumerable other Maharishis like Agasthiyar, Sudheekshanar, Sarabhangar, Sounakar and others. We collectively offer our obeisance to all of them through the invocation “Parama RishibhyO namah” and “Sarva RishibhyO namah”. Those who learn to recite the Vedas will have the opportunity to become familiar with several Rishis and Maharishis. Maharishis acquired immense foresight through intense penance. It is these Maharishis who have nurtured, protected and passed on the Vedic traditions known as Vaidheeka matham” QUESTIONS 1. What is the meaning of the word “Maharishi”? 2. What do you understand by the word “Sandya Vandanam”? 3. Name some of the Maharishis whose names occur during “Sandhya Vandanam” 4. State the categories into which Rishis have been classified? 5. Learn and note down the “gOtra pravartakas” relating to yourself. ====================================================================== 5. “Sri Vaishnava Sampradayam- Part 6” (concluded) – Sri D. Soundararajan Swami. Chairman, Sri Kanchi Perarulalan and Hayagriva Vidhyapeeta Stotra veda vedantha abivarthani sabha, ====================================================================== Prapatti 12. (Continued) Has Prapatti to be done several times? If Prapatti is done for securing ‘mOksham, it should not be resorted to again. But, if one commits sins in the Post-Prapatti period out of ignorance, it will not affect the Prapanna. But, if these are committed willfully, one has to do what is called “prAyaschitha prapatti” (atonement). If one does not do this even, One will be subject to some light punishment like disease or other discomforts but will not be denied mOksham. The only circumstances when a Prapanna forfeits mOksham is when he commits an unrequited, un-atoned “apachAram” to another BhAgavata or AchArya. 13. What is meant by “Pancha SamskArams”? Before one gets to do Prapatti, one is required to undergo “Pancha SamskAram” through one’s AchArya. This consists of (1) Tapa: Branding of the signs of the Conch and Disc of the Lord on one’s shoulders (2) PuNDra: Wearing the sacred marks on the forehead and 11 other places with appropriate recitation of the Lord’s names. (3) NAmam: Acquiring a name indicative of one’s subservience to the Lord. (4) Mantram: Learning the important mantras of AshTAksharam, Dvayam, CharamaslOkam etc. (5) Learning to perform TiruvArAdhanam at home. Details of the mantras and their meanings must be learned at the feet of one’s AchArya. Book knowledge will not be efficacious. 14> What is meant by “Grantha ChathushTayam”? All Srivaishnavas belonging to the Bhagavad RamAnuja Darsanam and Swami Desika Sampradayam are required to learn at the feet of their AchAryas, the following four scriptures : (1) Sri Bashyam (2) Gita Bashyam (3) Srimad Rahasya Traya sAram (4) Bhagavad Vishayam (a.k.a AzhwArs’ AruLicheyals) 15. How are BhAgavatas classified? They are (1) EkAnthis: those who do not worship other deities and pray ONLY to BhagavAn for all their needs. (2) ParamaikAntins: Those who do not ask for anything from the Lord except mOksham. (3) Pasumpon like ParamaikAnthis: Those who do not ask for even mOksham 16. What “Apacharams” should a Prapanna avoid? They are- (1) Bhagavad ApachAram: Transgressing the regimen (niyamams) prescribed in the SAstras which are the commands of BhagavAn and considering the iconic form as mere stone or metal. (2) BhAgavta ApachAram: Disrespect or hurt to the devotees of BhagavAn in mind, speech or physically and evaluating them with reference to their economic position, appearance etc. and abusing them on their face or behind their back. (3) Asahya ApachAram: Disrespecting one’s AchArya, stealthily learning his Upadesams, being unfaithful to the Guru’s interests, decrying Vedas etc. For a Prapanna, these are the most heinous crimes that should be carefully guarded against under all circumstances. ====================================================================== Concluded ====================================================================== ______________________________\ _____ Get more from the Web. FREE MSN Explorer download : http://explorer.msn.com Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.