Sri Ranga Sri- Vo; I /014 d/1/5/2001

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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 / 014 DATED 5th January 2001

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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 middle 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”

12. “The penance performed by Dharma Varma”

Purisai Sri Krishnamachariar Swami, Editor, Nrisimhapriya

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You may wonder who is this Dharma Varma and what penance he did and why.

 

Dharma Varma was a King in ChOzha Desam ( not the present geographical area

known as ChOzhanADu). Once, he visited AyOdhyA to attend the AswamEdha yAga

performed by King Dasaratha. The Maharishis assembled there narrated to him

how Sri RanganAtha came down from SatyalOkam to AyOdhya and how the

IkshvAghu lineage kings attained name and fame by worshipping him.

 

Dharma Varma desired to likewise bring the Lord from AyOdhya to his own

place and worship him in the manner of IkshvAghu kings. Handing over his

royal responsibilities to his ministers, he retired to SriRangam, erected an

Ashramam on the banks of the Moon-tank (Chandra PushkaraNi) and commenced a

rigorous penance. He was undaunted by heat and cold, thunderstorm and

torrential rain, braving the fury of the elements with utmost fortitude and

subsisting on mere roots and fruits. Years rolled by but he would not give

up because he firmly believed that the Lord would accede to his prayers.

 

Once the Sages who lived around the place visited him. They advised him to

give up the penance, go back to his kingdom and continue to rule righteously

as before, as that was the duty of a Kshatriya. They assured him that they

were the ones to perform such severe penance and the king would reap the

benefits accruing therefrom and he had no need to subject himself to the

rigors of penance. The Maharishis revealed to him that the Lord had already

decided to take permanent abode at the very place at which he was doing

penance.

 

They also revealed to him how once upon a time, a Maharishi called TAlabhya

was doing penance along with other Rishis at the very same place, how a

rAkshasa by name vyAgramAsa tormented them and spoiled their tapas, how the

Lord killed the demon and appeared before the Maharishi to assure that He

would be taking his permanent abode on a future occasion at the time when a

bhakta called VibheeshaNa brings His ArchA vigraha from AyOdhya en route to

Lanka. At that time the Lord had also mentioned to them that He would be

fulfilling the wishes of another bhakta, Dharma Varma.

 

They also narrated how they once went to the world of Sun-God (Surya

manDalam), proceeded with Surya to BrahmalOkam to have the Darsan of the

Lord. The Lord blessed them all and told Surya in their presence that at

some future period of time he would be born in the Suryavamsam and be

worshipped by the lineage of IkshvAghu.

 

He also assured Surya that when VibheeshaNa rests at SriRangam on his way

to Lanka, he would settle down at Srirangam between the two kAveris as

prayed for by Dharma Varma. The Rishis also promised Dharma Varma that as

and when VibheeshaNa arrived at Srirangam, they would let him know. and

asked him to carry on his duties as king till then.

 

Dharma Varma was happy to hear the message. As directed, he stopped Tapas,

took leave of the Sages and returned to NishulApuri and lived happily

thereafter.

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To Continue: 13. The Ganga- Kaveri dispute goes to Court

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2. ACHARYA VAMSA VRIKSHAM - Part 40

THE LINE OF MUNI TRAYA PARAMPARA CONTINUES - 8

SRIMAD POUNDARIKAPURAM ASHRAMA ANDAVANS

(Anbil Ramaswamy)

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M. 36. RAJAMANNAR KOIL ANDAVAN

(Vikrama- Vaikasi- Mrigaseersham)(8-6-1880 - 17-11-1954)

(VED) : “There was in MannArgudi one RmAnujAchArya Swami, one of the

descendants in the lineage of NaDAdur Ammaal, one of the immediate disciples

of Sri BhAshyakAra. He belonged to Srivatsa GOtram and was a well known

Vedic scholar. His forefathers were famed for their proficiency in Vedic

recitation which would charm the ears of the listeners. Sri RAmAnujAchAr

SwAmi organized and led the Veda pArAyaNa GOshti during the festivals of Sri

RAjagOpAla SwAmi. He was married to one Senkamalathammaal. To them was born

on 28th Mrigaseersha, Vikrama, VaikAsi (8th June 1880) a male child who was

given the name of SrinivAsagOpAlan.

 

After Upanayanam SamskAram, he started his early studies at the feet of his

father who also administered the Pancha SamskAram. Later, he learnt

VyAkaraNa SAstras under the famous VyAkaraNa Pundit Uruppattur Sri

RangAchAriar Swami (who later became the 39th Pontiff of Sri Ahobila Mutt).

In the beginning he served as Adhyaapaka in the SAstra PAtasAla at

Orattanad.

 

Sri SrinivAsa GOpAlan married at the early age of 10 to one NAchiyAr AmmAl

who belonged to a very orthodox Sri Vaishnava family. He arrived at

Srirangam with his wife and fell at the feet of Srimad PoundarikaPuram

Andavan and was given a room in the rear of the Asramam. He studied under

the Acharya the Grantha ChatushTayam. At the end of his studies, he received

BharanyAsam from his AchArya. On hearing about his proficiency in VyAkaraNa

SAstras, the authorities in Kerala Sanskrit College invited him to serve as

Professor of VyAkaraNa. Sri SrinivAsa GOpAlan served in the Sanskrit College

at PaTTAmbi for 20 years.

 

Then, when he completed his assignment at PaTTAmbi, he visited Srirangam.

Srimad Poundarika Puram Andavan, considering the VairAghya and scholarship

of Sri SrinivAsa Gopala Swami desired that he should succeed him and

accordingly he was given Presha MantrOpadesa and admitted into the holy

order of ascetics and was given the new name of Sri Ranganatha Maha Desikan.

He was just 54. When Srimad Poundarika Puram Andavan attained the lotus feet

of his Acharya on 20th October 1934 (*Bhava- Vaikasi- Pournami day* SMM),

Sri Ranganatha Maha Desikan took charge of the Ashramam with all sincerity

and seriousness.

 

Many scholars who had intimately known and moved with the Swami in his

PurvAsrama came to study at his feet, notable among them are Sri Tatachariar

Swami of Cuddalore, and Sri Ramaswamy Iyengar of ThanjAvur. Srimad Andavan

spent his leisure hours in meditation and AshTAkshara Japa. At the

conclusion of every 10 million japam, a “Thadeeya Aaraadhana” used to be

held. He advised the disciples to celebrate the Tirunakshatra day of Srimad

Poundarika Puram Andavan in their own homes so that more and more

Srivaishnavas could come to know of Swami’s greatness. Srimad Andavan was

averse to receiving gifts in cash or kind. Once, when he was presented an

amount of Rs.4,000, he handed over the amount to Sri V.R. Ramaswamy Iyengar,

Advocate, ThanjAvur with a request that the money should be utilized to

bring out a new edition of Rahasya Traya Sara in DevanAgari script. The

instruction was complied with and today we have this beautiful edition in

our hands with the superb commentary of Vangeepuram Navaneetham Sri Rama

DesikAchAriar Swami. It remains a monument to Swami’s vision and generosity

and devotion to Swami Desikan.

 

Srimad Andavan Ranganatha Maha Desikan attained the lotus feet of his

Acharya on 17th November 1954 (Jaya/Kartigai/Krishna Saptami)when he was

75.

His Tanian reads as follows:-

Aadhya Srinidhi Yogi Labda Manuraat Sri Vaatsya Raamaanujaath

Sampraaptangana Mantra Jaatham /

Apara Sri Vaasa Yogi Swaraat Gnaanaabdim Suguna Karam

Munivaram Sri RanganAtham Bhaje //

(meaning)

I take refuge at the sacred feet of Sri Ranganatha

MahA Desikan , the ocean of Jn~Anam and the treasure house

of all auspicious attributes ,who received his manthrOpadesam

from the first SrinivAsa MahA Desikan , his samAsrayaNam

from Sri RaamAnuja MahA dEsikan of Srivathsa GOtram

and his Bhara SamarpaNam, thuriyAsramam and

Ubhaya VedAntha Aisvaryam from the other SrinivAsa MahA

Desikan .

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To Continue AVV Part 41- M37. SRIMAD ANDAVAN

(SRI VENNATRANKARAI ANDAVAN )

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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 19: NAMA Sankeerthanam (Chanting of the Lord’s names)

(Anbil Ramaswamy)

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The Lord has innumerable auspicious names. They have the power to obliterate

our sins. We should recite them in order to cleanse ourselves of sins and

for securing several other benefits.

 

These names are formed with some reason or other based on His auspicious

qualities, stories of His exploits and His greatness as revealed by

Maharishis. They derived immense benefits and beckoned us to share the same.

 

What cannot be obtained by great sacrifices can be easily secured by

reciting the Lord’s names. The cowherd lasses while selling yogurt are said

to have forgotten to mention Yogurt but instead were calling “GOvinda”,

“MAdhava” etc. Such was their involvement in Lord’s names. Singing the

strings of names of the Lord is called “Samkeerthanam”.

 

In this Kaliyuga, when we have no recourse to other means of salvation, our

last refuge is this “Nama Sankeerthanam”. We can just recite the names as

such or incorporate them in songs and set them to music; another way is to

recite them during the observance of religious rituals.

 

The following names are recited during “Aachamanam” (ceremonial sipping of

water), a part of daily religious observance. Achyutha, Anantha, GOvinda,,

KEsava, NArAyaNa, MAdhava, GOvinda, Vishnu, Madhusudhana,

Trivikrama, VAmana, Sreedhara, Hrisheekesa, PadmanAbha and DAmodhara. There

is no rite or ritual that does not involve the recitation of these names.

Without doubt, “Nama sankeerthanam” is very powerful and can be recited by

anyone, anywhere and at any time.

 

Lord Narayana is the ONLY ONE reputed to have 1000 names also called

“SahasranAmam”. They are precious gems arising out of the great ocean of

“MahAbhAratha”. But there is an important restriction that womenfolk are not

required to recite and what benefit would accrue by reciting will accrue to

them by merely hearing a male reciting it! (This is not to be taken as

ladies ‘not being allowed’).

 

There is nothing in the world that cannot be accomplished by reciting

“Vishnu SahasranAmam”. This is not a statement of theory but one of

practical experience. We can just recite them, or do Japam (repetitive

recitation) or string the names together (NAmAvaLi) or do Archana.

 

For doing Japam, however, there are some procedures. Those who have not had

their Upanayanam cannot opt for the Japam mode. Only some are permitted to

prefix “OM” to the names; others may substitute “AM” for this.

 

It is very important to know the benefits accruing from the “PArAyaNam” of

Vishnu SahasranAmam. Whether one reads it or hears it recited, will never

get anything inauspicious. The Brahmin will acquire great knowledge; The

Kshatriya will achieve victory in battle; The Vaisya will become wealthy and

prosperous; The fourth class will get all worldly benefits.

 

Those who wish Dharma, Artha or other objectives like progeny will get

whatever they desire. Those who wake up early in the morning and recite with

pure mind and body will achieve great fame; become a leader in society, get

undiminishing prosperity and celebrated by all; will have no fears; will

develop Veerayam (Vigour) and Tejas (Brilliance) and excellent character.

Those who suffer from ailment will be cured; those indebted will be relieved

of their debts; those who have reason to fear can go fearless; those in

danger will come out unscathed.

 

For Bhaktas of VAsudEva, nothing inauspicious can ever happen; the miseries

attaching to old age; death or disease will not come their way. Those who

recite these with absolute faith will be granted happiness, patience,

wealth, good thoughts, and reputation. Anger, Jealousy, miserliness, evil

thoughts etc will never come to the Bhaktas of “PurushOttama”- the Supreme

Lord.

 

If even a single name could wipe off all sins, it is needless to say that

this can happen to one reciting all the 1000 names. Siva advised PArvati,

his wife that the one name of “RAMA” is equal to all the 1000 names.

Kulasekara AzhwAr said “JihvE keerthaya Kesavam” meaning “Always utter the

names of Kesava”. AzhwAr also said “NAman sollil namO nAraNamE” which means

“ If you want to recite, recite the name of Narayana”. Thyagaraja asked,

“Who can fathom the sweetness of the names of the Lord?”. “HarE Rama, HarE

Krishna” slogan reverberates all over the world today.

 

Therefore, by reciting daily the auspicious names of the Lord, let us be

ensured of a peaceful life.

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QUESTIONS

1. What does “nAma Sankeerthanam” mean?

2. What are the differences between Japam, PArAyaNam, and Archana?

3. How have the great ones described the glories of nAma?

4. Why is it considered that “nAma sankeerthanam is the best in kaliyuga?

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To Conclude Grade I Lessons

Lesson 20: Swami Desikan

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SECTION II:

GITAMRUTHAM: The Summary of the middle Shadgam (Chapters 7to12)

>From “GitAsAram” by Sara Sarajna Tirukallam Swami

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A-GS:

MadhyamE bhagavad tattva yAthAthmya avApthi siddhayE /

JnAna karmAbhi nirvarthyah: bhaktiyOgah: prakeerthithah: //

Meaning

In this second shadgam consisting of Chapters 7 to 12, BhagavAn expounds

“BhaktiyOga” . BhaktiyOga is the direct means to attain BhagavAn (avApthi

siddhayE).

 

It is only Bhakti that can really bestow the complete knowledge (JnAna)

about BhagavAn; It is Bhakti that helps in the actual realization of

BhagavAn: It is only Bhakti that ensures the real enjoyment of BhagavAn.

 

For, it is said “jnAthum drashtum cha tatvEna pravEshtum cha”- Bhakti is the

only means “for knowing, seeing and enjoying”. AaLavandAr conveys this

through the words “yAthAthmya avAptha siddhayE”

 

Who is eligible to do BhaktiyOga?

It is the one who has earned the qualifications for it through practicing

KarmayOga and JnAnayOga as enjoined in the first shadgam. It is, therefore,

appropriate that BhaktiyOga is expounded as a sequel to the KarmayOga and

JnAnayOga explained earlier.

 

In this shadgam, the nature (svaroopam),the components (angam), the

subject-matter (vishayam) and the end result (phalan) of BhaktiyOga are

clearly advised.

BHAGAVAN: Sriman NarAyaNan -The only one who is full of auspicious qualities

and totally devoid of all blemishes.

TATTVAM: That this truth has been firmly established by authority that

cannot be challenged. It is worth noting the expressions of ANDAL viz.,

“OotramuDaiyAi, periyAi”

YATHATHMYAM: “As it is”- “that which remains totally so by its very nature”

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To Continue: The summary of the last shadgam (Chapters 13 to 18)

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