Guest guest Posted December 5, 2000 Report Share Posted December 5, 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 / 009 DATED 5th DECEMBER 2000 ==================================================================== EDITORIAL: Dear Bhagavatas: You will remember that we proposed to present besides Sri BashyAmrutham, special sections like DesikAmrutham, GitAmrutham, PrabandhAmrutham. etc. All these and more will be featured by turns. We wish to inform you that the topics in these sections will cover not only the Grantha ChathushTayams themselves but also those on these works by various Poorva and Prakritam AchAryas and Scholars. Under “SriBashyAmrutham”, we have given a brief overview of the first four Sections (pAdams) of Chapter I. Further articles on this section will be resumed after presenting other special sections. In this issue, in addition to our regular features viz., “Sriranga Vijayam”, “AchArya Vamsa Vriksham” and “SampradAya lessons” in Section I, we present 2 articles in a special section on “DesikAmrutham” in Section II. Section I. Regular features: 1. “Sriranga Vijayam – Part 7: “The temple that the lotus-born gifted to the King of AyOdhya” (ambuyathOn ayOdhi mannarkku aLitha koil) - Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy) 2. “AchArya Vamsa Vriksham” – “Part 35: The line of Muni Traya Parampara continues –3 (common to Poundarikapuram Asramam and Periyaasramam) 3. “Learn our Sampradayam the easy way” Grade I- Lesson 14: Glossary of Srivaishnava terms (Srivaishnava ParibAshai) (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). Section II. Desikamrutham: 4. Why is Swami Desika “SrImAn”? Excerpts from “Sri Venkatanatha Endowment Lecture of Sri Seva Swamigal, organized by Sri Vedanta Desika Research Centre” and reported by Sri G.R. Srinivasan Swami. 5. “Thanja Paragathiyai ThantharulvOn VaazhiyE” – Sri S. Govindarajan Swami, Advocate, Srirangam Dasoham Anbil Ramaswamy =================================================================== Section I. Regular features: ================================================================== 1. “Sriranga Vijayam – Part 7: “The temple that the lotus-born gifted to the King of AyOdhya” (ambuyathOn ayOdhi mannarkku aLitha koil) - Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy) ===================================================================== As Brahma was performing the daily ritual worship (TiruvArAdhana), Rudras and Brahmarishis used to assemble to witness the same. Brahma once desired that all the celestial beings (Devas) should also benefit. On his invitation, SwAyambhuva manu, DakshaprajApathi and other Devas took bath in the holy waters and presented themselves before him who initiated them in the 12 lettered “DvAdasa mantram”, explained the procedure of worship as per “PAncharAtra Aagama” and directed them to keep up the traditional worship. Later, he did the same to Sun God (Soorya) who commenced the worship. After so propitiating the Lord for thousands of years, the Sun God handed over the icon (Vigraha) to his son Vaivaswatha manu who in turn bequeathed the same to his son, King IkshvAghu. But, IkshvAghu had difficulty in commuting to SatyalOkam everyday for performing TiruvArAdhana. He consulted VasishTa and other Maharishis to find out if the Lord’s vigraham could somehow be brought down to earth (bhoolOkam) but he was also worried if Brahma would consent. He did a penance to Brahma. Though Brahma wanted to oblige IkshvAghu, he could not cope up with the prospect of separation of the Lord from his own SatyalOkam. The other Devas also tried to stop the transfer by placing too many impediments to the proposal. IkshvAghu bore all the torments with fortitude and thwarted their efforts. Not knowing what to do, IkshvAghu performed a severe penance to Lord Sri RanganAtha Himself. The Lord was so pleased with his penance that He resolved to accede to the prayers of IkshvAghu. He called in PrajApathi-Brahma to annonce His decision. The Lord, however, consoled Brahma and others by offering an alternative. He suggested that Brahma and all the Devas could go down to earth at daybreak everyday (ushatkAlam) and offer worship along with IkshvAghu and declared that thenceforth the lineage of IkshvAghu would have the right to worship Him in BhoolOka. Accordingly, Brahma had GaruDAZhwAR carry the Vigraham with the VimAnam to IkshvAghu’s place, he himself riding on his Swan vehicle (Hamsa vAhanam) for the installation ceremony (prathishTai). IkshvAghu was so much immersed in deep meditation that he did not notice their arrival. Brahma asked him to open his eyes and see for himself the miracle. IkshvAghu was overwhelmed with joy at the benign grace of the Lord and immediately offered his total surrender at the feet of the Lord. Brahma initiated IkshvAghu, the King of AyOdhya into DvAdasa mantra and the pAncharAtra procedures. King IkshvAghu built a golden temple on the banks of Sarayu river with ramparts and towers studded with precious gems, installed Lord Sri RanganAtha in the temple on an auspicious day and commenced the daily worship . He also built around the temple hermitages for Maharishis like VasishTa, vAmadeva, jAbAli, kAsyapa and Gauthama – who joined him in his worship. It was thus that Lord Sri RanganAtha came down to BhoolOkam through “Sooryavamsam” to which IkshvAghu belonged so that even we could have His “Darsan” here and now and attain “mOksham” in the hereafter. ==================================================================== To Continue: Sri Ranga Vijayam –Part 8:“ The temple that the Invincible hero worshipped” thOlAdha thani veeran thozhudha koil) ==================================================================== 2. “AchArya Vamsa Vriksham” – “Part 35: The line of Muni Traya Parampara continues –3 (common to Poundarikapuram Asramam and Periyaasramam) (Anbil Ramaswamy) ===================================================================== M. 30. SRI GOPAALAARYA MAHA DESIKAN (TIRU KUDANTHAI DESIKAN) (Purattasi / Pooraadam) (1701 - 1783 AD) ===================================================================== He was born in Atreya Gotram. He was the 14th generation of Vaadi Hamsambu vaahar, the uncle and Acharya of Swami Vedanta Desikan. Sri Krishna Suri, his father had 3 sons. Our Swami was the middle one. He was born in Royampettai Agraharam near Tiruk Kandiyur on the northern banks of Kaveri. He was born in Kaliyuga year 4801, about 294 years ago at the beginning of the 18th century AD. He was born in 1701 AD (Vikrama year) Purattasi month Sukla Paksha Navami, a Monday under the star Pooraadam(PPM) Once when Sri Krishna Suri couple had been to the Sravanotsavam at Oppiliappan Koil, the Lord appeared in their dream and gave them some milk to drink saying that Swami Vedanta Desika himself will be born as their son in the constellation of Vishwaksenar. When they returned to Royampettai, the lady became pregnant. On the 12th month, she gave birth to a son who was the very Gantaavataara Desika. Swami Desika himself indicates about this reincarnation when he says in his Rahasya Traya Saram- “Bhavati Devat Kaschit Kaschid Vivasritaamaha / Sad Vartaneem Anuvidaasyati Saaswatham Naha // As Sri Krishna Suri’s Aradhya Devata was Gopalan and as the child was born as Desika Avatara (as per the dream), he named the child as “GopalaDesikan”. He had his Upanayanam while very young. As desired by his father, Gopalarya became the disciple of Srirangam Swami (considered to be an Avatara of Sri Bhashyakarar). He had his Bhara Samarpanam at the hands of Saakshaat Swami through Acharya Nishta. Saakshaat Swami blessed him saying “Prathiseshitha Vedaantah”. One year thereafter, Saakshaat Swami breathed his last (with his feet on the lap of Gopala Maha Desikan). Lord Amudan ordered him to give Pravachanams- “Nam Thooppul Pillai Pol Sampradaaya Pravachanam Pannak Kadaveer” So, he retired to Tiruk Kudanthai. But, he also visited several Kshetras consecrated by Alwars, the ‘Pallisthalam’ of Tirumazhisai Alwar, Keezh Tiruvarangam and other places. He gave his daughter in marriage to one Elayavalli Srinivasachari, who was doing Alavatta Kaimkaryam to Amudan. He took as his Sishya, his Douhitran (Daughter’s son) Vedantacharya and performed Bharanyaasam for him. Through the Archaka, the Lord declared “Oh ! We are pleased to confer on you the title of “Tiruk Kudanthai Desikan- Go and defeat the arguments of other faiths and establish our Matham”- “Para Matha Nirasanam Poorvamamaavaha, Swamatha Sthaapanam Kuru” As ordered by Swami Desika, while at Tiruk Kudanthai, he meditated on Lord Hayagriva for 45 days in the Sannidhi of Amudan under the Vaideeka Vimaana and installed the idol of Lord Hayagriva there. “Sthaapayas Cha…. Saanidhyam Kuru Te”. There were 3 great men at that time: One Srinivasa Maha Desikan (as the Amsam of Sri Nathamuni) at Seyyanam; Another was Sri Ranganatha Maha Desikan (as the Amsam of Sri Aalavandaar) at Vathirayiruppu village near Tirumaalirum Solai; In Vazhuthur, was born Sri Vedanta Ramanuja Maha Desikan (as the Amsam of Sri Bhashyakarar). The Lord appeared in the dreams of these three and asked them to take Sannyas and do Kalakshepams at the feet of Tiruk Kudanthai Swami in whose dream also the Lord appeared and asked him to accept them as his Sishyas. Like the 3 Mudal Alwars who met at Tirukkovilur, the 3 Yathis met at the Asramam of Tiruk Kudanthai Desikan and spent their time in Kalakshepams. Our Swami had his Bharanyasam in the shrine of Amudan and came to be hailed as “Muni Traya Sampradaaya Pravartakar” With the three Yathis, our Swami visited Saakshaat Swami’s Asramam and performing Japa, Kalakshepa, Bhagavad Aradhana etc. He lived on Uncha Vritti. With whatever Sambavanais were received, he spent in adorning the Lord with a precious Mahalakshmi pendent which the Lord wears to this day, repaired the Gopuram and doors of Desikar Sannidhi. When a Samprokshnam was to take place , the devotees pleaded with our Swami to install the Vigraha and Amudan also ordered him in a dream, to do so. Accordingly, he embraced the Vigraham infusing in it a new mystic power now than ever before. It was the great Brahmotsavam of Amudan. The huge chariot on which the Lord was coming on his round suddenly stopped halfway and would not move even an inch in spite of the best efforts. Three days it stood still. For three days our Swami did not take any food nor water. Many fasted with him since as per the tradition one should not eat until the Lord returned to his Sannidhi. The public came to our Swami for a solution to the stalemate. Our Swami offered prayers to the Lord and asked them to go and try again. Instantly, the chariot started moving and soon the Lord entered the Sanctum Sanctorum to the joy of everyone around. Once, he became so distressed with intolerable Apachaarams which his son was commiting . He prayed for ‘Aartha Prapatti’ for his son lest the Apachaara Parampara should continue. The Lord instantly took the Acharyaputra to his feet. It is really astonishing that in maintaining ‘Aastikya’, even ‘Putra Vaatsalyam’ was not allowed to be an impediment. Venkataadwari Swami, author of Viswa Gunaadarsa Champu was one of his Pitamahas. As the son of Venkatadwari had predeceased his father, our Swami performed the Uthara Kritya ceremonies. He asked his disciple, Paduka Sevaka Ramanuja Swami to give discourses on Bhagavad Vishayam. As he felt that his ‘Avatara Karyam’ was over, he bade his disciples “Come and see me in my great home”-“Nam Periya Veedu Vandhu Kaanum”. He himself took Sannyas just before his death. The next day, it was a Thursday with Ayilya Nakshatram, Simha Lagnam. He took the Sripada Theertham of Saakshaat Swami and distributed some to his Sishyas and breathed his last. It was a sight to see his soul rending through his Brahma Randram in the presence of all. His physical frame was laid to rest in the Sakkarap Padi Thurai of Kaveri. That was Kali year 4882 corresponding to 1781 AD Pilava, Kartigai, Krishna Paksha Shashti, a Thursday. His Douhitra Sri Vedantachariar performed his Uttara Kriyas. Like Kumara Varada composed Stotras in praise of Swami Desika, his nephew (Bhagineya) Sri Venkatachariar composed several Stotras on Tiruk Kudanthai Desikan.(PPM) VED: “ As mentioned above, Sri Gopalarya Maha Desikan was the chief disciple of Sri Saakshaat Swami. He is hailed as the progenitor of the Munitraya Sampradayam. Born in the Royampettai village close to Tiruvaiyaru, as the son of Sri Krishna Suri, he received his Pancha Samskaram and early Vedantic instructions from his father and later he sought the feet of Sri Saakshaat Swami, and received instructions in all our religious lore. Paduka Sevaka Sri Ramanuja Swami, another celebrated scholar of the day instructed him in Bhagavad Vishayam. He completed the unfinished work of his Acharya, Sri Saakshaat Swami’s Poorva Saara Swaadhini with his own “ Uttara Saaraswatham” that the Acharya was greatly pleased with him and conferred on him the title “Tiruk Kudanthai Desikan”. His scholastic distinction drew to himself a wide circle of Sishyas of whom special mention may be made of three Sannyasis- Sri Ranganatha Swami of Vatharayiruppu,, Sri Vedanta Ramanuja Swami of Vazhuthur and Cheyanam Sri Srinivasa Swami. Sri Tiruk Kudanthai Desikan has authored several works of which “The Aahnika” which lays down the daily routine of a Srivaishnava in minute detail is very useful composition (regarded as a Reference manual by succeeding Acharyas). He also wrote commentaries on Tirup Pallandu and Kanninun Siruthaambhu. His other works include- Aparyaapta Amruta Bhagavad Dhyaana Sopaanam Srimad Aahnikam Nigamaantha Desika Sahasranamam Nikshepa Chintamani Saaraswaadhini. (Saakshaat Swami had done only about 12 chapters of his Our Swami completed the rest as ordered by his Acharya) Uttara Saaraswtham Jayanthee Nirnayam etc.(PPM) His Tanian reads as follows: Sri Krishna Desika Padaambhuja Bringaraajam Vedaanta Lakshmana Muneendra Krupaatha Bodham / Trayyantha Desika Yatindra Sataari Moorthim Gopaala Desika Sikhaamanim Aasrayaamaha // “Let us take refuge at the feet of Gopala Desika, the crown jewel, the Acharya for the three great Sannyasis, who was like the bee surrounding the lotus feet of Sri Krishna Desika and who was the recipient of the grace of Vedanta Lakshmana Muni” The above means that Tirukkutanthai Desikan Swami combined in his persona;ity those of all the three AchAryas viz Sri Vedanta Desika, Sri Bhashyakara and Sri Satakopa. It is interesting to note that those who resorted to him were also three yathivaras. Sri Gopalarya Maha Desikan embraced Sannyasam just before he neared his end. He was hailed as a Maha Bhaagavata in his own time in recognition whereof the special and rare privilege of embracing the idol of Aravamudhan so as to render it more efficacious, was accorded to him. He was succeeded in the Peetam by Sri Vedaanta Ramanuja Swami who came to be known as “Vazhutur Andavan”. ===================================================================== 3. “Learn our Sampradayam the easy way” Grade I- Lesson 14: Glossary of Srivaishnava terms (Srivaishnava ParibAshai) (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) ===================================================================== Given below some expressions used in Srivaishnava parlance with meanings for your guidance. Wherever the word Lord appears, it may be taken to the Vigraha (idol) of the Lord, AzhwArs and AchAryas) ===================================================== AdaikkAi thiruthuvathu: Offering betels and betelnuts AdiyEn: Your slave, yourmost obedientservant AgathukkAri: Wife. The lady of the home Anjana or Vyanjanap peTTi: Container for storing cooking materials. Arangu: Small place for the Lord within the kitchen AruLIcheyya VENDum: Please tell us DanDam samarpithal: Prostrating. falling at the feet like a stick EearvADai: Dress drenched in bathwater of the Lord EzhundaruLap paNNuvathu: Seating the idol KakshEpam: lit. Spending time; in religious studies KaNDaruLap pannuvathu: Offering food to the Lord MadaippaLLI: Kitchen ManjaL kAppu: Turmeric paste applied to the Lord Niyamanam Sadippathu: Granting permission to leave ParimAruthal: Distributing food and other Prasadams Pathi ulAthuthal: Slow movement of the Lord PonnaDi sAthuthal: Respected ones visiting our home PurappADu: Lord coming out of the Sanctum Sanctorum SaTAri sAdhippathu:Placing of SaTari on the heads of devotees Senai mudaliar: Vishwaksenar, the Chief of staff of the Lord SevAkAlam: Time when Prabandam is recited SripAda theertham: Water offered at the feet of AchAryas. Srisookthis: Works of AchAryas TadheeyArAdhanam:Offering food to devotees of the Lord* Tiruchchinnam: Instrument for indicating Lord’s PurappAdu Tirukkaappu neekkuthal: Opening the doors TirukkaNNamudhu: Sweet porridge (Paayasam) TirukkAppu samarpithal: Closing the door TirumALigai: lit. Mansion; Residence of respected persons Tirumanjanam: Bathing the Lord Tirup pAvADai: Seat for the Lord to eat the offerings TiruvAlavaTTam: Fan TiruvOlakkam: In the presence of. Assembly UdhraNi: Spoon to lift water for offering VaTTil: Cups Not to be read as “ThaDI’ stick nor as “dadhi” yogurt. “Thadeeya” means those belonging to the Lord. ====================================================================== Section II. Desikamrutham: ====================================================================== 4. Why is Swami Desika “SrImAn”? Excerpts from “Sri Venkatanatha Endowment Lecture of Sri Seva Swamigal, organized by Sri Vedanta Desika Research Centre” and reported by Sri G.R. Srinivasan Swami ==================================================================== “There are various reasons for the appellation “srImAn” to SwAmi Desika’s name in his Tanian “SrImAn vEnkaTanAthArya: kavi thArkika kEsari”. We highlight six of these here. 1. The word “SrImAn” reminds us of the line in TirumAlai pAsuram 11 -“karuvilE tiru iLAdeer kALattaik kazhiikkinrirE’. You are the one who had this “karuvilE thiru”. By the grace of the Lord even when you were in your mother’s womb, as “GanTAvatAra”, you were great in chanting the name of the Lord. The word “SrImAn” is fully justified here. 2. AchArya vEnkaTanAtha, when barely 5 years of age, received the blessings of the greatest of Srivaishnava AachAryas (AachArya anugraham) of those days in the illustrious heirarchy of AchAryas after the great RAmAnuja. VAtsay Varad guru, popularly known as NaDAdur ammAL foresaw the greatness which awaited the young child and blessed him thus- “prathishTApitha vEdAntha: pratikshiptha bahir mathah: / BhooyAsvai vidhyamAnyastvam bhoori kalyANA bhAjanam” // 3. BhAshyakAra had a tough time in the Gurukula system under the AchArya, “YAdhavaprakAsa”, to put down the rising pride of Advaita, by his own power and removed the wrong interpretations of the Srutis. But, for Swami Desikan, ther had been no hurdles nor problems in his learning (vidyAgrahaNam) but learned various vidyAs (nAnAvidha vidhyA0, was initiated into the Hayagriva mantra by GaruDAzhwAr himself. In the 32nd SlOka of Hayagriva StOtra, Desika uses the word “amlAn”, the unfading splendor, compassion and love of the Lord made the AchArya great and thus he became “SrImAn”. 4. The other great contribution of Swami Desika was the “Sri BAshay pravachanam” which was the prime command (prathama AajnA0 of the preceptor, for as many as 30 times within his 20 years of age. ”trimsatvAram srAvitha SAreeraka BhAshya”. He is really a ”SrImAn” 5. Swami Desika wrote the Grantha “DramiDOpanishad tAtparya RatnAvaLI” which is a “Divya Prabandha Sri” ( divine work), paying great tribute to the earlier AchAryas, NammAzhwAr, NAthamuni and others with exact meaning and interpretations for wisemen who are interested in serving the Lord. Thus, Swami Desika is a “SrImAn”. 6. The great AachArya Desikan with the idea of protecting the purity of “RAmAnuja Darsana” erected strong barricades in the name of “rakshAs” namely “GitArtha sangraha”, “Rahasya rakshA”, “nikshEpa rakshA”, ”pAncharAtra rakshA”, and “Satcharita rakshA”. Thus, he guarded the five great granthas from interpolations and textual variations by the later people handling the same. Thus, he is “SrImAn”. ===================================================================== 5. “Thanja Paragathiyai ThantharulvOn VaazhiyE” – Sri S. Govindarajan Swami, Advocate, Srirangam ===================================================================== In every yuga, Sriman Narayana takes an Avatar to propagate the doctrine of surrender or SaraNAgathi, out of extreme compassion towards the millions of suffering human beings, so that they could offer SaraNAgathi to Him and attain salvation or “mOksha”. In the VarAha Avatar, He gave us the VarAha charama slOka: stithE manasi sukhasthE sareerE sethi yO nara: DhAtusAmyE sthithE smartha visvarupam cha mAm ajAm/ ThAsas tham mriyamANAnAm thu kAshTa pAshANa sannibAm Aham smarAmi madbhaktham nayAmi paramAm gathim// In the Rama Avatara, He gave Abhaya pradhanam: Sakrudeva prapannAya thavAsmi ithi cha uchyathe/ Abhayam sarva bhuthebyO yethath vrutham mama// In Krishna Avatar, He gave the Srimad Bhagavad Geetha Charamaslokam: Sarva dharmAn parityajya Mam ekam saraNam vraja/ Aham thvA sarva pApebhyO mOkshayishyAmi MAa Sucha:// For the salvation of suffering humanity, the Lord took 10 Avataras (Dasa avtAras). Again, He appeared as Azhvar Saints (abhinava Dasa avatAra) and later as AchAryas in the Kaliyuga. One such AvatAra is Swami Desika. He is an AvatAra Purusha – the incarnation of Lord SrinivAsa. As in previous AvatAras, Swami Desikan as the incarnation of the Lord propagated only the SaraNAgathi tattva. He declares SaraNAgathi as the only mode of salvation for the suffering humanity. SaraNAgathi, as we all know, can be understood only when one knows the three aspects Tattva, Hita and Purushartha. Tattva deals with Sriman Narayana as the Para Tattva, the human beings (jeevAtmas) and insentient things (achEtanas) being His body (sareera), the inter-relation between them , the Lord as the Supreme master and they as His servitors. Hita is the mode of salvation – Bhakti or Prapatti aka SaraNAgathi. Swami Desika stresses the importance of SaraNAgathi as the only means to attain “mOksha” surely and easily. PurushArtham is the “phala” or the fruits of our saraNAgathi. Swami Desika traces the PurushArtham from Bhagavad kainkaryam right upto AchArya and ultimately to BhAgavatha kainkaryam. In his magnum opus, the Srimad Rahasya Traya SAra, Swami Desika has dealt in extenso with Tattva, Hita and Purushartha and the interaction thereof with the Rahasya mantras of Ashtakshara, Dvaya and Charamasloka leading in effect and essence to SaraNAgathi. In his other important Rahasya granthas called “Sillarai Rahasyangal” also he has dealt extensively with the Prapatti SAstra. Again, in his monumental works “The StOtras”, “Sri PAduka Sahasram”, TAtparya Chandrika, DramidOpanishad TAtparya RatnAvaLi, Adhikarana SArAvaLi etc. he has meticulously incorporated the SaraNAgathi Tattva in a variety of ways to suit the tastes and levels of understanding of people of different mental calibres. In all his numerous works and in all his Upanyasams to his several sishyas. His sole mission in life was to inculcate unequivocally the yearning for SaraNAgathi as the only means for salvation. So, it is most appropriate to remember him as “Thanja Paragathiyai thandarulvOn” and prostrate before him singing his VAzhi ThirunAmam – “ Thanja paragathiyai thandarulvOn vAzhiyE” ===================================================================== ______________________________\ _____ 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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