SRIRANGASRI - Vol. I / 013 d/ 12/31/2000

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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//

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SRI RANGA SRI VOL. I / 013 DATED 31st DECEMBER 2000

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EDITORIAL:

Dear Bhagavatas:

In this issue, in addition to our regular features in

Section I viz., "Sriranga Vijayam", "AchArya Vamsa Vriksham"

and "SampradAya lessons", We present the following in

Section II: Gitamrutham – The summary of the first Shadgam

by sAra sArajna Tirukallam Swami

Dasoham

Anbil Ramaswamy

Editor & Publisher, "Sri Ranga Sri"

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Section I: Regular features:

1. "Sri Ranga Vijayam" Between the two kAveris.

Purisai Sri Krishnamachariar Swami, Editor, Nrisimhapriya

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As VibheeshaNa was carrying Sri RanganAtha vigraham with the Sriranga

vimAnam to Lanka, he came across the "Moon Tank"(Chandra PushkaraNi).

It was noon then and he had to perform his mAdhyAhnikam. So, he

placed the VimAnam on the banks of the tank, bathed in the waters of

the tank, performed his worship (uchchikAla puja). News of this

spread like wildfire and all the people all around the holy city

including Maharishis, MahArAjas, Brahmins and commonfolk flocked to

witness the great event. Dharma Varma, the ruler of NisuLApuri was

one among them. VibheeshaNa performed Archana with a variety of

flowers like – Red lilies (senkazhneer), black water lily

(karuneithal), Champakam (SheNbagam), mountain ebony (manthArai),

White lotus (veNNthAmarai), arabian jasmine (mullai), jasmine

(malligai), tuscan jasmine (iruvAtchi), roses (rOjA), yellow and red

flowers known as (pAdiri), , the holy basil (thuLasi) etc. Then, he

offered several varieties of foods. Those assembled were singing

sweetly hymns of praise of the Lord.

 

As VibheeshaNa prepared to leave, Dharma varma requested him to stay

back a few more days and perform the Aradhana in Srirangam itself and

offered to bear all the expenses connected therewith. VibheeshaNa was

in a hurry to get back to Lanka that very day to commence

BrahmOtsavam in Lanka. Dharmavarma insisted on having the

BrahmOtsavam in Srirangam itself. VibheeshaNa agreed. The nine days

utsavam was celebrated with great eclat. Dharmavarma had widely

publicized the great event inviting one and all to attend. Kings and

Brahmins, young and old, men and women form all directions converged

at the arena which reverberated with Vedic chants and songs. Music

played on 18 different instruments like bEri, mridangam, dundhubi,

etc rent the air. Though it was celebrated by Dharmavarma, it equaled

in grandeur the ones celebrated by Brahma himself and the kings of

the IkshvAghu lineage. Seeing the extraordinary interest and devotion

of Dharmavarma, VibheeshaNa agreed to stay another fortnight doing

TiruvArAdhana at Srirangam itself. After 15 days, VibheeshaNa took

leave of everyone and started to Lanka with PerumAL.

 

But, to his utter amazement, he could not even move the VimAnam, let

alone lifting it. He was stunned and stupefied and was beside with

grief, tears flowing from his eyes like a torrential waterfall. With

folded hands, he prayed to the Lord literally begging for pardon to

any faults (Apacharams) on his part. He pitifully pleaded to the Lord

to let him keep up his promise to install Sri RanganAtha at Lanka for

worship.

 

Moved by his pathetic pleadings, the Lord assuaged him saying that He

had resolved to stay permanently in Srirangam in response to the

intense penance performed by Dharmavarma and earlier to that by

Maharishis to whom He had given word that at the time when

VibheeshaNa crosses Srirangam, He would accede to their request and

also for fulfilling a boon to river Kaveri on these lines. He further

assured VibheeshaNa that he was blemishless but since He had to keep

up earlier promises to Maharishis and Kaveri, He had to stay at

Srirangam and further reassured him that from Srirangam He would

constantly be looking at and blessing Lanka and VibheeshaNa forever

and bade him to proceed to Lanka as directed.

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To Continue: 12. The penance that Dharmavarma performed

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2. ACHARYA VAMSA VRIKSHAM – A correction

Dear Bhagavatas:

Before proceeding further, We wish to issue a correction to a

typographical error regarding the date of Chinna Andavan Swami

attaining Paramapadam. It should read as 1895 and not 1885 as stated

in the part containing details of Chinna Andavan Swami in our

series "Acharya Vamsa Vriksham"-33 (2).

We are thankful to Sri Parthasarathy Sreenivasan for bringing this

to our notice.

Editor

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ACHARYA VAMSA VRIKSHAM - Part 39

THE LINE OF MUNI TRAYA PARAMPARA CONTINUES - 7

SRIMAD POUNDARIKAPURAM ASHRAMA ANDAVANS

(Anbil Ramaswamy)

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M.35. SRIMAD POUNDARIKAPURAM ANDAVAN

(Aadi- Pooradam) (*SMM) August 26,1847 - 1934 AD)

(VED): "Among the famous Divya Kshetras is Tiruvinnagar whose

presiding deity is Lord SrinivAsa. His praise has been sung by

PeyazhwAr, NammazhwAr and Tirumangai AzhwAr. Nearby is situated

Poundarika Puram, a fertile village set in sylvan atmosphere. It is

inhabited by Sri Vaishnavas devoted to the Lord of Oppiliappan Koil.

Among these pious souls were one Sri PerumAL Iyengar and

Senkamalthammaal to whom was born as the 7th son *in the year

Sowmya, Month Aadi and in Pooraada Nakshatram * (*SMM) He was named

after Lord SrinivAsa, the presiding deity of Oppiliappan Koil. Later,

he was given in adoption to his paternal uncle.

 

After Upanayana SamskAram, he learnt Sanskrit under one Sri

RangAchAriar Swami. Later, he studied Alankara, VyAkaraNa, logic and

mImAmsa Saastras and Sri BhAshyam under many distinguished teachers

like (*Tarkam NarasimhAchAriar, his father RangAchAriar, Kurichi

RanganAthAchAriar, and Sokattur VijayarAghavAchAriar.*SMM). He became

an accomplished scholar in all these SAstras. He received his Pancha

SamskAram from Gattam Sri VaradAchAriar Swami, one of his teachers.

He sat at the feet of VeLiyanallur Andavan Sri Narayana Maha Desikan

and specialized in Vedanta SAstras. Later, he went on a pilgrimage to

all Divya Desas from Sethu to Tirupathi.

 

He married one Vadakarai Komala Ammaal and stayed at Poundarika

Puram. Though born in a wealthy family, he led a simple and austere

life. After the passing away of his mother at a ripe old age, he

arrived at Srirangam and settled with his family, practicing a strict

code of conduct characteristic of a devout Srivaishnava. Many

disciples from far and near flocked to him to study SAhitya,

AlankAra, Logic, MimAmsa SAstra, Sri BhAshyam and other subjects.

Once, he felt a demanding inner urge to shake off his worldly

attachments. He made adequate provision for his wife's maintenance

and also for expenses in connection with the feeding of Srivaishnava

pilgrims at Oppiliappan Koil.

 

Then, he proceeded to VenNNAr Bank and prostrated himself at the feet

of Sri VeLiyanallur Aandavan. The Acharya acceded to his repeated

entreaties and administered Prapatti Prayoga and admitted him into

the holy order of ascetics.

 

He proceeded to Srirangam and stayed at Periyaasramam where he

collected a good number of disciples around him. But, he felt greatly

anguished when obstacles were put in his path of discharging his

duties as an Acharya. He decided to leave Srirangam and go to another

place which would be congenial to him. When the disciples came to

know of this, they prevailed upon him to continue his stay at

Srirangam. Through their efforts, a separate Asrama was set up and it

came to be known as the "Poundarika Puram Aandavan Aasramam". From

here, he continued his mission. The Aasramam under Sri SrinivAsa Maha

Desikan was a center of religious activities and philosophical

discussions. The AachArya was an erudite scholar in VedAnta SAstras;

he possessed an extraordinary power of mind by which he could

accurately recall any passage, slOka or Sutra with ease. Many learned

scholars came to study AdhyAtma SAstras under his feet. Among them

was one ANBIL GOPALCHARIAR SWAMI, a renowned Sanskrit scholar who

spent nearly 42 years at the feet of Srimad Andavan listening to his

elucidation of Sri BhAshyam and other Granthas. As a tribute to the

Acharya's profound knowledge and understanding, Sri GOpAlachAriar

instituted an endowment under a trust to conduct an Annual Vidwad

Sadas known after Sri SrinivAsa Maha Desikan. A scholar of great

merit, Sri A.V.GopAlAchAriar brought out the publication of many

Granthas based upon the knowledge and clarifications he received from

Srimad Andavan.

 

(*SMM- Kozhiyaalam RAghavAchariar Swami came to Srirangam and sought

SannyAsa Sweekaranam at the feet of Srimad Poundarikapuram Andavan

who initiated him into the SannyAsa Asrama in 1920 in the year Roudri-

Aani- Pournami day. The Aasthaana Vidwan of Tirumalai Tirupathi

DevasthAnam, Kapisthalam DesikAchArya submitted to Swami for approval

his Grnatha `AdhikaraNa Ratna MAlai". The Swami accorded his

approval.)

 

A firm adherent of the "Satsampradayam" as enunciated by Swami Desika

Srimad Poundarika Puram Andavan was an exemplar of ethical

excellence, (SadAhchAra) ceremonial purity and righteousness. He

attained the lotus feet of his AachArya (*in the year Bhava* SMM) in

the month of Aippasi, that is on 20th October 1934 which was a

Chaturdasi day.

His Tanian reads as follows:

Sri Narayana Yogindra Varadaarya Kripaasrayam /

Rangesa Paada Vinatham Srinivaasa Munim Bhaje //

(meaning)

" I hail SrinivAsa Muni who obtained the full grace of Sri Narayana

Yogindra Varadaarya, who always bowed at the feet of Lord Ranganatha"

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3. Learn our Sampradayam the easy way

(Course for Kids) Grade 1 for Beginners

(Based on the originals in Tamil "sampradAya pADa thiTTam"

by Sri Seva Swamigal)

Lesson 18: Worship

(Anbil Ramaswamy)

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What is worship?

It is religious adoration including prayer. This implies also

rectitude in conduct conducive to the spiritual upliftment of the

soul. Offering prayers to the Lord is considered proper worship.

 

Devotion is important for worship. This means we should have absolute

love and unconditional faith in the Lord. If we develop this mindset

of unshakeable faith that whatever we do is in total dedication to

the Lord, we can get rid of selfishness and ego.

 

Temples are places of worship. There is a saying- "Aalayam

thozhuvathu sAlavum nanru" which means "Worshipping at a temple is

very good". This imparts a feeling that the Lord is common to all

devotees and that the Lord is the ONLY ONE who can relieve us of all

afflictions and impediments and that we can express freely our wishes

to Him in prayer.

 

For, how do we meet God if not in prayer?

 

Temple worship is necessary for all. Service at a temple is service

to society. Worship augments our knowledge of Body - Soul

relationship. It confers peace of mind; it helps in mutual

understanding; it removes inimical tendencies; it establishes social

justice firmly.

 

Though worship can be conducted at hearths and homes, they are

individual and private and not a community affair. Such community

involvement in prayer can be seen only during worship at temples. We

call this "SEvippu". Singing the praise of the Lord is also an act of

worship; folding both palms in prayer (anjali) is another; Performing

Archana is yet another.

QUESTIONS

1. What is meant by Temple worship?

2. What are the benefits accruing from such worship?

3. What are the various acts of worship?

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Section II: GITAMRUTHAM- The summary of the first Shadgam

Based on GitAsAram by Sara Sarajna Tirukallam Swami

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A-GS

JnAna karmAthmikE nishTE yOgalakshyE susamskruthE /

AathmAnubhuthi siddhyarthE Poorva shdgENa chOdithE //

Meaning

It is through karma and JnAna that one attains the experience of the

self (AathmAnubhavam). Karma yOga both directly and through JnAna

yOga yields this realization of the self (Aathma sAkshAthkAram).

 

But, what is important to remember is - whether it is the practice

of KarmayOga or that of JnAnayOga, it is all directed and done purely

by the will (sankalpam) of the Lord.

 

If this basic truth is understood, one will develop a distaste and

revulsion for other means and ends. This is what the first shadgam

(Chapters 1 to 6) establishes. (chOdithE)

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GITAMRUTHAM - The summary of the first Shadgam

Based on GitAsAram by Sara Sarajna Tirukallam Swami

Will follow

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