Guest guest Posted December 7, 2000 Report Share Posted December 7, 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 / 010 DATED 10th DECEMBER 2000 ==================================================================== EDITORIAL: Dear Bhagavatas: In this issue, in addition to our regular features viz., “Sriranga Vijayam”, “AchArya Vamsa Vriksham” and “SampradAya lessons” in Section I, we present a special Section II “DesikAmrutham” with 2 articles - (i) Vedanta Desika Vaibhavam – A.sampath, sampath press, Madurai (Courtesy: Souvenir 2000, A millennium Release, Sri Parakala Mutt, Dombivili) (ii) AshTabujAshTakam of Swami Desika - Anbil Ramaswamy Section I. Regular features: 1. “Sriranga Vijayam – Part 8: “The temple that the Invincible hero worshipped” (thOlAdha thani veeran thozhudha koil) - Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy) 2. “AchArya Vamsa Vriksham” – “Part 36: The line of Muni Traya Parampara continues –4 (common to Poundarikapuram Asramam and Periyaasramam) 3. “Learn our Sampradayam the easy way” Grade I- Lesson 15: AzhwArs(The Saints immersed in experiencing the Lord) (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. Vedanta Desika Vaibhavam – A.sampath, sampath press, Madurai (Courtesy: Souvenir 2000, A millennium Release, Sri Parakala Mutt, Dombivili) 5. AshTabujAshTakam of Swami Desika – Anbil Ramaswamy. Dasoham Anbil Ramaswamy Section I. Regular features: 1. “Sriranga Vijayam – Part 8: “The temple that the Invincible hero worshipped” (thOlAdha thani veeran thozhudha koil) - Purisai Sri Krishnamachariar Swami. (Translation by Anbil Ramaswamy) ================================================================: Thus, the Kings of IkshvAghu dynasty were worshipping Lord Sri RanganAtha with such utmost devotion that the Lord Himself longed to be born in that dynasty of Parama VishNu bhaktas. He resolved to be born as Sri Rama, the son of King Dasaratha. In due time Dasratha wanted to install Sri Rama as the crown prince (YuvarAja paTTAbhishEkam). As advised by the Kula guru (Family priest) VasishTa, Sri Rama finished his bath and ablutions in holy waters and got ready for the installation functions, he straight went to the temple of Lord Sri RanganAtha to offer the customary prayers as detailed in the 6th Sargam of AyOdhyA khANDam of Srimad RAmAyaNa. GathE purOhitE rAma: snAthO niyatha mAnasa:/ Saha patnyA visAlAkshyA nArAyaNam upAgamth// The word “VisAlAkshA’ denotes how Sri Sita was enchanted by the pulchritude of Lord Sri RanganAtha which seemed to exceed that of Sri Rama himself!. The word “nArAyaNam” refers to Lord RanganAtha. To whose temple Sri Rama went. While the word “agamath” itself means “came to” the prefix “upa’ denotes that the Sita-Rama dhampathis did all the upachAras and Aasanas prescribed in the procedure for TiruvAradhana to Lord Sri RanganAtha – says “GovindarAjeeyam” commentary. Swami Desika also says in Sesha Paddathi of pAduka Sahasram that it is Sri RanganAtha who took the form of Sri Rama. Bharatha sirasi lagnAn pAdukE doorathas tvAm Sva tanum api vavandhE lakshmana: sEshabootha:/ Kim idam iha vichitram nitya yuktha; sishEvE Dasaratha thanaya: san RanganAtha: svayamEva// When Lakshmana saw Bharatha carrying the Sri Rama’s PAduka on his head, he prostrated before it with folded hands. When both LakshmaNa and PAduka were the same avatAra of Aadhisesha, does it not mean a case of self-prostration? The question is answered in a later context (uttarArtham) that when there is no doubt that Sri Rama worshipped himself in the form of Sri Ranganatha, this is also possible. In yet another context, Swami Desika refers to Sri Rama as the indefatigable self- reliant hero par excellence (thOlAdha thani veeran). In SArabOdhini, he says that the invincible hero Raghuveera in his Vibhava AvatAra form worshipped Lord Sri RanganAtha in His Archa form because it was more adorable as possessing unmatched easy accessibility (Soulabhya) and other qualities in fullest measure. Is not the Lord in the iconic form most easily accessible to His devotees (archaka parAdheena)?. BhaTTar is amazed at this Saulabhyam which cannot be expected in a Vibhava avatAra. This is not to say that in Vibhava, there is no Saulabhyam. But, this Saulabhyam is mixed up with Lord’s Paratvam (Omnipotence) unlike in ArchAvatAra where this is seen in all its pristine glory, untainted by any trace of Paratvam. To illustrate, when Sugriva failed to turn up at the appointed time to help him in his search for Sri Sita, Sri Rama sent a warning through LakshmaNa that - “the path by which VAli was dispatched was not yet closed” meaning Sugriva will meet the same fate if he did not turn up. This showed his Paratvam. But, when Sugriva appeared before him, he remarked “who else is there in this world who is such a kind hearted friend?” (suhrid - snEhita). This showed his Saulabhyam. When someone questioned BhaTTAr that Sri Rama lacked the Saulabhyam which Sri Krishna exhibited, he is reported to have replied “Our Rama is also very accessible but since he was the crown prince of a great empire, none dared to label him as a messenger and send him on a mission” Realizing his own limitations in exhibiting his “Sarvasaulabhyatvam” because of his royal compulsions, Sri Rama was overwhelmed by the love towards Sri RanganAtha’s absolute, unalloyed Sarva Saulabhyam’ and worshipped Him. ==================================================================== 2. “AchArya Vamsa Vriksham” – “Part 36: The line of Muni Traya Parampara continues –4 (common to Poundarikapuram Asramam and Periyaasramam) ==================================================================== M. 31. SRI VEDANTA RAMANUJA MAHA DESIKAN (SRIRANGAM SRIMAD ANDAVAN OF VAZHUTHUR) (Aavani- Poorattaadi) (PPM & VED): Sri Vedanta RamAnuja Swami was the son of *Madapoosi (*SMM) SrinivAsAchAriar Swami of Vazhuthur in Thanjavur District. He was born in the asterism of Poorattadi in the month of Simha of the cyclic year Rudrotkaari corresponding to 1743 AD. He was one of the 3 yathis who sought refuge at the feet of Tiruk Kudanthai Desikan. He was intensely devoted to both Lord ArAvamudan of KumbakONam and his own AchArya. Most of the time he used to stay in his AchArya’s Ashramam, tending the gardens, mending fences, watering plants etc. Impressed by his AchArya Bhakti, his AchArya asked him to instruct his own other Sishyas. He became an acknowledged authority on all matters pertaining to the Vaishnava tradition having undergone intensive course of study under Tiruk Kudanthai Desikan. When he approached his AchArya, he was already well versed in all SAstras but approached him citing Tiruvoimozhi PAsuram 5-8-10. Tiruk Kudanthai Desikan was excited to find that he was eminently suited to succeed him but only after fully testing him before accepting him as a Sishya as required in SAstras “Sruta Vividha Pareekshaa Sodite Kwaapai Paatre / Pradisathi Nirapaayam Sampradaaya Pradeepam // meaning “When an AchArya after testing the suitability of the prospective Sishya finds a deserving candidate, hands over the everlasting lamp of Sampradaaya to him”. He was therefore, called Aandavan by successive generations. Prefixing the name of his village, he came to be known as “Vazhuthur Aandavan”. *He was also known as Srirangam Srimad Aandavan, as he stayed in Srirangam more or less permanently. As the SampradAya was continued by the successive AchAryas of this lineage who came to be known as “Gnaana Putra Paramparai”, he was also called “Kudumbi Swami”(*SMM). He received the robes of a Sannyasi from the hands of PAduka Sevaka Sri RamAnuja Maha Desika. His choice as the fitting successor to Tiruk Kudanthai Desikan was well received by the Srivaishnavas of the time. During his time, the term “Aandavan” meaning one who came to rule the hearts of his followers was coined and applied reverentially not only to him but also to all AchAryas who came after him. Thereafter, the Parampara itself came to be called “Aandavan Paramparai” propagating “Muni Traya Sampradaaya”. His discourses (Kalakshepams) attracted a large number of disciples. According to an oral tradition, a King Cobra was seen coming out of hole when his discourse was in progress with its hood raised. The audience were scared and tried to kill it. The merciful AchArya stopped them and proceeded with his Kalakshepam. The Cobra stood still till the end and disappeared. This was happening daily. One day as the AchArya was descending the steps of the tank for his AnushTAnam, the Cobra went around him and struck its hood on the ground three times and appeared to beg something. The Acharya understood that it was a Mahapurusha in the previous birth and had become a Cobra by some curse and that it was seeking relief from samsAra. Plucking a fruit from a tree nearby, he offered it to his ArAdhana murthi and performed Aartha Prapatti for the Cobra. Vazhuthur Andavan sprinkled some holy waters on the Cobra which was waiting for him to come. Instantly, it passed away and attained Mukti. Vazhuthur Aandavan chose Srirangam as the seat of Aandavans; he himself lived in a small thatched hut on the Southern bank of the Coleroon; he was the epitome of simple living and high thinking. He used to go round the streets of Srirangam on his “Biksha” and on return have it cooked and offered to the Lord as Naivedyam and to guests. He would partake only if anything was left out. Till the very end of his life, he was entertaining all who came seeking his guidance and rendered SiddhAnta Pravachanams to them. He left behind him a host of ‘Paramaikaantins’, of whom one SrinivAsAchAriar, son of Sri Krishnamachariar of KAnchipuram succeeded him. His Tanian reads as follows: Gopala Desika Padaabja Madhu Vratasya Pragnaa Virakti Karunaa Mukha Sad Gunaabde/ Vedaanta Lakshmana Muneh Srita Bhagadeyam Paadaaravinda Yugalam Saraam Prapadhye // (meaning) “ I surrender at the lotus feet of Vedanta Lakshmana Muni who was like a bee sucking the honey at the lotus feet of Gopala Desikar, who was endowed with a sea of auspicious qualities, knowledge, detachment and mercy, who showers Bhagya to those who resort to him IMPORTANT NOTE: Vazhuttur Aandavan was succeeded by two great lineages headed by Tirutturaippoondi SrInivAsa RamAnuja Maha Desikan details about which we present in the next section viz., M 32 and the famous Navalpakkam Paramparai headed by AnnayArya Maha Desikan. Details about this Papamparai will be presented later on. =================================================================== M. 32. SRIMAD ANDAVAN SRINIVASA RAMANUJA MAHA DESIKAN (of TIRUTTURAIP PUNDI) (Aippasi - Uthiradam) ==================================================================== Sri SrinivAsAchAriar referred above assumed the name of Sri SrInivAsa RamAnuja Maha Desikan when he became Acharya but he was familiarly known as “Tirutturaip Pundi Aandavan” owing to his long association with that place where he had been giving instructions in all SAstras. He was an obvious successor to his AchArya on account of his pre-eminence among the disciples of Vazhuthur Aandavan. His ancestors hailed from the fertile village of Vilaakkudi in East Thanjavur District, a few miles from Rajamannargudi. He belonged to the illustrious Eyunni family of Bharadwaja GOtram. His forefathers had served Sri RamAnuja with devotion and distinction. He was born in the sacred month of Tula (Aippasi) when the star UttrADam was ascendant. In his poorvAsrama, he sought the feet of Vazhuthur Aandavan and became an erudite scholar. He won acclaim as an authentic exponent of our Darsana and continued the Vaishnava SampradAya in a worthy manner. His Tanian reads as follows: Srimad Gopaala Sureh Niravathi Karunaa Vaapta Satsampradaayam Srimad Vedaanta Ramanuja Yathi Nripathih Sarvatah Sthaapayitvaa / Yasmin Sat Sampradaayam Sakalam Upadisan Amsato Anupravishtan Srimad Srivaasa RamAnuja Munim Anagham Tham Bhaje Desikendram // (meaning) “ I salute the blemishless Srimad SrInivAsa RamAnuja Muni, who was the recipient of the limitless mercy of Srimad Gopaala Suri, who was nominated by the King among Yathis Sri Vedaanta RamAnuja Muni who taught him all that one should know about our Satsampradayam, and who appeared to have reincarnated in him”. ===================================================================== To Continue: AVV 37 ==================================================================== 3. “Learn our Sampradayam the easy way” Grade I- Lesson 15: AzhwArs(The Saints immersed in experiencing the Lord) (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). ======================================================================== The word “AzhwArs” means “those immersed in the auspicious qualities (kalyANaguNas) of the Lord”. Born in Tamizh speaking areas (of the present day TamizhnADu) they were endowed with a divine vision with which they perceived the nature (Swaroopa), form (roopa), qualities (GuNa), greatness (vibhava) and Lordship (Aiswarya) of the Lord, they renounced completely all worldly pleasures. Being particularly enticed by the iconic state of the Lord (ArchAvatAra) as appearing in the various holy places (divya dEsams).they poured their hearts out in devotional and inspiring psalms on them. The Lord Himself blessed them with the knowledge that was gained by the Rishis of yore by severe penance. (mayarvara mathi nalam aruLinan) And what they knew they faithfully reflected in their works. Out of unparalleled mercy and compassion for the redemption of humanity, they composed what is known as “Divya Prabandham” or “holy Collects”. The word “Prabandham” means “that which binds us inextricably with the Lord” (prakarshEna bhadhnAthi iti Prabandha:). So, these works if properly studied will take us close to the feet of the Lord. There are 12 AzhwArs of which Madhurakavi and AaNDAl are a class apart from the rest. Swami Desikan has advised us that the traditional way shown by Madhurakavi is the best. “Madhurakavi kATTum thol vazhiyE nalvazhi). Swami Desikan reckoned Tiruvarangattu AmudhanAr’s “RAmAnuja NootranthAdhi” as part of the 4000 Divya Prabandham. Thus, we can say there are 13 AzhwArs as stated by Swami in his “Prabandha Saaram”. Based on “KaTapayAdhi Sankhya”, (a mathematical formula of ancient times) our elders placed the period of AzhwArs at the close of DwAparayuga and the start of Kaliyuga. Modern researchers, however, do not agree. Swami Desika, ignoring the controversy, proceeds to record their names, Month / Nakshatram and place of birth as per the traditional calendar, their other names, their works, the meters thereof, the numerical count of their PAsurams (Verses) etc. The works of AzhwArs are also known as “AruLicheyals” – “Acts of grace” yes. They shared their experiences so we could benefit. Is this not an “Act of grace”? SOME DETAILS ABOUT THE AZHWARS Name, Month & Star of Birth, Place of Birth, Names of works and Number of Pasurams. ===================================================== 1. Poigai AzhwAr – Aippasi – Sravanam -Kanchipuram – Mudal Tiruvantadi - 100 2. BoodathAzhwar – Aippasi – Avittam - Kadalmallai - IrandamTiruvantadi 100 3. PeyAzhwAr - Aippasi – Sadayam – Mylai - MoonramTiruvantadi 100 4. Tirumazhisai- Thai – Magam - Tirumazhisai – Tiruchandaviruttam 120 NaanmuganTiruvantadi 96 5. NammAzhwAr - Vaikasi- Visakam - Tirukkurugur - Tiruvoimozhi 1102 TiruvAsiriyam 7 Periya Tiruvantadi 87 Tiruviruttam 100 6. Madhurakavi Chitrai- Chitrai - Tirukkolur KaNNinuN SiruthAmbu 11 7. Kulasekar Maasi – Punarvasu - Vanchikkalam PerumAL Tirumozhi 105 8. PeriyAzhwAr Aani – SwAti - Srivilliputtur PeriyAzhwArTirumozhi 473 9. AaNDAL AaDi – Pooram - Srivilliputtur TiruppAvai 30 NachhiyAr Tirumozhi 143 10. ThonDaraDippoDi- Margazhi – Kettai TirumanDankuDi TiruppaLLi Ezhuchi 10 TirumAlai 45 11. TiruppANNAzhwAr- Kartigai – Rohini Urandai AmalanAdipirAn 10 12. Tirumangai AzhwAr- Kartigai/ Kartigai Tirukkuraiyalur Periya Tirumozhi 1084 Tirukkurum ThANDakam 20 Tirunedum ThANDakam 30 TiruvEzhukkootrirukkai 1 Siriya TirumaDal 40 Periya TirumaDal 78 13. Tiruvarangattu AmudanAr- Panguni /hastham Srirangam RamAnuja NootrantAdhi 108 -----TOTAL 4000 ======================================================================= 4. Vedanta Desika Vaibhavam – A.Sampath, Sampath press, Madurai (Courtesy: Souvenir 2000, A millennium Release, Sri Parakala Mutt, Dombivili) ======================================================================== VedAnta Desika, the great AchArya-cum-poet-philosopher, is the brightest star in the firmament of Srivaishnavism. He came into the world in 1268 AD. The countless followers and admirers of this MahApurusha have been praying all these years to him in the words “May you live for another century” (Innum oru nootrANDu irum). The life history of the great Saint who is known as “JnAna-vairAghya bhooshaNam” consists of so many admirable incidents and has so many facets that it is impossible to touch upon them in this short note. His works are so varied and prolific- written in four languages- Sanskrit, Tamil, MaNipravALa, and prAkrit and numbering more than a hundred baffle description and analysis. The dexterity and skill with which sublime philosophy is served like rich repast in the shape of sweet and charming poetry constitute a special feature of Desika’s works. “kavi-tArkika-kEsari” as he is, all his poetry is imbibed with philosophy and all his philosophy is sweetened by his poetry. Among the notable achievements in the field of thought is the blending of the Lord and Lakshmi in a concept of divine “dAmpathyam” and the blending of Sanskrit and Tamil cultures into a “Ubhaya VedAnta”. Where other AchAryas thought in terms of placing the Lord above Lakshmi and vice versa or of placing Sanskrit above Tamil or Tamil above Sanskrit, VedAnta Desika’s synthetic genius was able to blend the two pairs together in a harmonious whole in which no concept suffered any detriment. In the field of UpAya or means Desika has given to the world the PrapattimArga which can be availed of by everyone irrespective of caste, creed or sex. Before his catholicity of outlook and large heartedness, even the Lord and other great AachAryas seem to get belittled! Desika will be ever remembered through the ages for postulating the SaraNAgathisAstra as a scientific system and promulgating it as a direct and immediate means for the attainment of salvation. With all that, his emphasis is on bliss HERE and not only in the HEREAFTER. He has ennobled life on earth and demonstrated it to be purposeful. Where other philosophers tried to “divinize” man and failed, VedAnta Desika following in the wake of AazhwArs and RamAnuja has successfully “humanized” God. “DayAsathakam”, that wonderful hymn in praise of the Lord’s compassion is a splendid study in the redemption of man by grace well merited by human endeavor. Here is another homogenous blend of human effort and divine grace- sAdhyOpAya and SiddhOpAya. To us, this grace of Desika is an end in itself. Let us unreservedly throw ourselves on his mercy and repeatedly pray to him- “May you live for another century”(Innum oru nootrABDu irum). ===================================================================== 5. Swami Desika’s StOtras: “AshTabujAshTakam” of Swami Desika - Anbil Ramaswamy ===================================================================== When Swami Desika left Thooppul to do Mangalaasaasanam of Deva PerumAL, the Lords of AshTabhujam and YatOtkaari stopped him on his way. as it were, demanding Mangalaasaasanam. AshTabhujakaran had only one decad from Kaliyan. May be he was not satisfied with that. And, Desika, being a faithful follower of Kaliyan (kaliyanurai Kudi Konda Karuthu Udaiyon), he got him to compose this StOtra of 8 verses. Why is the Lord here called “AshTabhujakaran”? Do not “Bhujam” and “Karam’ mean the same thing? Yes. But, that is the way the Lord introduced himself to Kaliyan, when the latter threatened him to reveal who he was (Vide 2.8of Tirumozhi). Also while Bhujam itself means “arm”, “Kara’ can mean “to make” or “to do”. Thus, Swami Desika suggests that he “created” eight Bhujams (i.e. literally doubled his usual 4 arms). Why Eight? Swami Desika explains that he doubled his arms with eight weapons one in each arm out of his anxiety to rush to the succor of his devotees “Saranaagatha Thraana Tvaraa Dviguna Baahunaa”. Swami Desika does not call his StOtra as “AshTabhujam Kara AshTakam” He drops the word “kara’ when he named this StOtram and dedicated a SlOka each to the eight arms. Though as “AshTam”, it should have only eight SlOkas, Swami adds 2 more by way of Phalasruti and Prayer. The Sthala PurANam avers that He came down with eight arms to protect Brahma’s Yagna from the wrath of Saraswati in the form of Vegavati. Legend has it that the Gajendra episode also took place in this Kshetram. Sloka 1: This has reference to the episode in which the Lord rushed to relieve Gajendra whose foot was caught by a crocodile. Swami Desika says that Gajendra was caught by only one crocodile; But, he himself was caught in the vortex of several vicious creatures like KAma, KrOdha, MOha, LObha, Madha and MAtsarya. Therefore, it was all the more necessary for the Lord to double up His speed in rushing to relieve him. How can he do this? Swami Desika answers: Because the Lord’s qualities of Gnaana and Daya are limitless and he has already earned the reputation of being affectionate to Sadhus , he has not only to double up his speed but also double up his weapons and arms to hold them ! Sloka 2: “ I hitherto lacked the knowledge of the Tattvas; So, I was subject to AgjnAna and Vipareetha JnAna. Now that all these have been dispelled, I have come to realize that I am your Sesha (Servitor). Sloka 3: “By making me realize this, you have transformed me, a worthless creature into a worthy one fit to be saved. It is you who did this and created in me a desire to seek your feet”. By this, Swami Desika confirms that the Lord has Divyaatma Swaroopam and Divya Mangala Vigraham revealing his Paratvam but by his Soulabhyam mixes with common folk, dispelling the fear generated by his Paratvam. Sloka 4: “ The fruits that you can bestow (like MOksha) is infinitely greater than the transient and trivial fruits that petty deities boast of conferring. So, men of discretion surrender only at your feet and you do accept them with your infinite mercy”. Sloka 5: “To get rid of my fears, I will never think of resorting to anyone other than you. When you shower your mercy on me, whom should I fear? And, if you get angry with me, who can protect me?” Sloka 6: “ You have a natural obligation to protect me. Furthe, mother Goddess is always by your side to recommend me to you. When you can grant MOksha to me who has surrendered to you, why should I take any efforts to beg anything from anybody? If you decide to give me up, of what avail would it be to seek help from others? ” Sloka 7: “Oh! AshTabhuja Lord! For those who are not able to complete Bhakti yOga, once they surrender to you, you are known to stand in the place this Bhakti yOga. I know this. But, in my case, I am totally incapable of even trying Bhakti yOga. I will be ashamed when I try to do what is impossible for me and fumble and fall down at every step. I have, therefore, adopted the easy means of Prapatti at your feet” Sloka 8: “ Since I have surrendered myself to you, I am assured of attaining Moksham at the end of this life; But, so long as I happen to live here, there is no greater bliss than serving the holy feet of you and PirAtti. I pray to you to grant me unsullied and incessant kainkaryam both here and hereafter” Sloka 9: This StOtram is like a general provender for a traveler of a Prapanna; for those who want to perform Prapatti, it is like a “rasaayana’ (alchemy)- an appropriate medicine that cures all ailments. It will certainly remove all sins that stand in the way, create Mahaviswaasam in the Lord and make them eligible for doing Prapatti. This StOtra was composed by me for the welfare of the entire world. Sloka 10: This StOtra was composed by me called Sri Venkatesa. The Lord who normally has only four arms simply doubled it in his anxiety (Tvara) in saving those who surrender to him. May the Lord with eight arms accept this StOtra of eight verses. =============================================================== ______________________________\ _____ 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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