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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//

===========================================================

SRI RANGA SRI VOL. I / 021 DATED 14th February 2001

===========================================================

EDITORIAL We are glad to present THE 21st Issue of "Sri Ranga Sri"

IN THIS ISSUE:

1. Greatness of Bhagavad RamAnuja Darsanam Part 3- Anbil Ramaswamy

2. Quiz Program 1 - Answers to Queries posed in Issue 018 d/01/24/01

3. Quiz Program 2 - Questions

4. "Know this AchArya" – AgnihOtram ThAtha Desila Tatachariar SwAmi

=================================================================

AN IMPORTANT APPEAL:

If you are satisfied with the format and content, kindly spread the

word among your friends and others interested. If not, please feel

free to tell us, so we can try to improve our services and the

quality of the journal.

 

We offer our sincere thanks to all who have either requested their

friends to to the journal or suggested addresses of those

who may be "really" interested to be added to our mailing list. We

are glad to inform you that "Sri Ranga Sri"-Your favorite journal's

membership has grown to over 400 in just 4 months since its

inauguration on 8th October 2000 (Tiru nakshatram day of SwAmi

Desikan). In these 4 months, more than 92 messages (including 21

regular issues) have been released.

 

PLEASE NOTE THAT THE URL HAS BEEN CHANGED FROM "EGROUPS'

TO ""

 

We request EVERY ONE OF YOU to enroll as many of your friends as

possible, and in any event, AT LEAST ONE MORE NEW MEMBER to your

favorite ejournal - "Sri Ranga Sri". You may invite their attention

to our URL and view our back issues to help them decide:

and encourage them to join

by sending an email to - -Subscribe.

As an alternative, you may suggest to us your friends who may

be "really" interested to join, so that we can add them on

straightaway to our mailing list.

 

We also request you to advise us with your suggestions to improve our

services and the quality of the journal. You may send your feedback

and comments to - Sri_Ranga_Sri (specially created for

the purpose) and NOT to the "" address.

Dasoham

Anbil Ramaswamy

Editor & Publisher "Sri Ranga Sri"

====================================================================

1. GREATNESS OF BHAGAVAD RAMANUJA DARSANAM –

PART 3A: ADVAITA VIS - A - VIS OTHER SCHOOLS

[NOTE : Attention is invited to the Note and request given while

beginning the Series. If anything has been expressed forcefully, it

is only to bring home the point more graphically based on the

authorities cited in the Introduction]

Dasoham

Anbil Ramaswamy

======================================================================

The main points of differences between Advaita and the other two

systems are summarized in this and following postings and critically

examined.

(A) NON- DUALITY

'DVA' means 'Two'. The negative 'A ' when prefixed means 'Not

two'. (i.e.) Only One and none else. Advaitins assert that Abheda

Srutis supercede the Bheda Srutis. They do not explain how, even

though the Bheda Srutis occur much more numerously and in much

too frequent contexts in the Vedas.

 

At the other extreme, the Dvaitins argue that as Bheda Srutis are so

preponderant, the less frequent Abheda statements have to be ignored.

But, beyond saying this, they also do not explain why.

 

It is Visishtadvaita school that reconciles both by means of normal

logic with the help of Ghataka Srutis thus:-

 

(i) Since we accept the Vedas as authoritative, unless they

specifically point out any particular statement as the viewpoint of

the opponents (Poorva paksham), all the statements made by the Vedas

should be deemed to have equal validity. Nowhere in the Vedas have

any of these statements been described as the viewpoint of the

opponents.

 

(ii) If a statement were to be made only to be refuted subsequently,

by the Vedas themselves, they would not mention it in the first

place. The Upanishads do not begin by building castles in the air

only to blow out the air later. In that case, Vedas would not have

taken pains to make the erection at all.

 

(iii) The Vedas do not say anywhere that Bheda Srutis are incorrect

or that only Abheda Srutis are correct or vice versa. Then, how to

reconcile the two apparently conflicting views?

 

The answer is provided by the Sareera- Sareeri BhAva

(Body-Soul-relationship) which forms the sheet anchor of

Visishtadvaita which aims to discern 'Unity in diversity.'

 

This can be explained as follows:

When we call a mechanism, say, a clock, every part of it -- like the

hands, the dial, the motive force that makes it work are all taken

together and the entire unit is called the Clock. Thus, though the

parts of the clock are all different, when taken together and

functioning, we call it a "Clock"- . a case of' 'Two-in-One' or 'One-

in -Two'.

 

Similarly, when we refer to any living being, the reference is not

only to the physical body but also to the soul which has a dual role

to play: one as the soul with reference to the body and second, as

the body with reference to Brahman who is the soul's soul. Thus, when

we call a person, say, Rama, We mean his body + his soul (JeevAtma)

+ his soul's soul (ParamAtma). Thus, though the body, the individual

soul and the Universal soul in the case of Rama are different, when

taken together and living, we call the triple entity as Rama only.

Hence, it is a case of 'Three- in- One" or "One- in- Three"

 

The word 'Atma' is derived from 'ApnOti iti Atma'. (i.e.) 'That

which controls in immanence'. The jeevAtma controls the physical

body; ParamAtma controls the JeevAtma and through him his body.

 

This Body-Soul relationship has been categorically emphasized in

Taittriya Upanishad- Anandavalli, BrihadAraNyaka Upanishad -AntaryAmi

BrAhmaNa, ChAndOkya Upanishad, SubalOpanishad and by such great sages

like Manu, ParAsara and others clearly.

 

(e. g) The word 'Viswarupa' means 'the Universe is His form (body.)

This concept can be employed to reconcile the apparent contradictions

in the various ' MahAvAkhyas' (Great sayings) in the Vedas on which

both the antagonists base their arguments.

 

Let us now examine the 4 great MahavAkhyas relied on by Advaitins

in the light of this:

(1) TAT TVAM ASI- That thou Art.: This means your soul's soul is

Brahman. Conversely, Brahman is your soul's soul and your soul is the

body of Brahman. Taken together, in this sense, it can be said that

you are yourself the Brahman.

 

Sri Anand Karalapakkam draws attention to Sri Uttamur Swami's

commentary and translation on the excellent arguments on this issue

by Sri NaDAdur AmmAL in his :Tattva SAram"

 

According to Bhagavad RamAnuja, when the father says "Tath Tvam asi",

it means both "You belong to Him as His body and He belongs to you as

your innermost soul"

 

Prof. NarayanAchArya observes-

"Bhagavad RamAnuja says that Brahman in the "kAraNa avastha" becomes

Brahman in "kArya avastha". That He is Brahman still in both cases.

Otherwise, the equation would not be possible" (p.61) and concludes –

 

"This unity does not sublate variety but only invests it with a

meaning and purpose"

 

(2) AHAM BRAHMASMI- I am the Brahman- This means that my soul is

JeevAtma; JeevAtma's soul is ParamAtma. My JeevAtma constitutes the

body of ParamAtma even as it is the soul of my physical body. In this

sense, taken together, it can be said that "I am myself the Brahman"

 

Prof. NarayanAchArya asks-

" If SvEtakEtu is Brahman in reality, how is it he does not know it?

Is it Brahman who has lost omniscience and acquired ignorance and if

so, who can restore Brahmanhood to Brahman, if this is lost to it?

(pp.53-54)

 

(3) SARVAM KHALU IDAM BRAHMA – "All things are Brahman": This means

that the soul or Atma of all things is Brahman for whom they

constitute his body by the Body-Soul relationship. So, everything is

verily Brahman; Everything has Brahman as their soul and Brahman has

everything for his body. Hence, it can be said that "All things are

Brahman."

 

Aurobindo observes-

" The affirmation of divine life upon earth and an immortal sense in

mortal existence, can have no base unless we recognize not only the

eternal spirit as the inhabitant of this bodily mansion, the wearer

of this mutable robe, but also accept matter of which it is mode, as

a fit and noble material out of which He weaves constantly His garbs,

builds recurrently the unending series of His mansion" –

("Life Divine" Chapter II p. 7)

 

(4) EKAM ADVITEEYAM- "There are no several things; there is only

one". This means all things have Brahman as their soul to whom they

are his body. Taken together, in this sense, all things are

identified with Brahman as their soul. Hence, there are no several

things. All things belong to the Only Brahman who is their soul.

 

Says Prof. NarayanAchArya-

"The word "Advitheeyam" is unique; it prohibits only an "equal" or

"superior" and *not* the " multiplicity" or "differentiation" of the

plural world, *latent in Him* in a subtle form. There is no one worth

counting as a second, now or in the past or in the future".

 

As per YamunAchArya's famous clarification- "As when we say that this

Chola king is without a second, we mean only that there is no equal

to him and not take it to mean as negating the existence of the

queen, the prince or his servants. So also, "Advitheeyam" denies only

an equal or superior and NOT the subservient many-ness of His

dependents" (pp.43-44)

 

(iv) If as the Advaitins say, there is only one and nothing else, How

can we establish the unity of a Non-existent individual soul with the

Universal soul mentioned in the MahavAkhyas?

 

Here is a translation of Sant TukArAm as an answer to the Unitarian

concept of the Advaitins (Poem translated by John S Huyland in -

"An Indian Peasant mystic " - (London, Allenson & Co.)

 

I want to taste sugar; I don't want to be sugar.

- Can water quaff itself?

- Can trees taste of the fruit they bear?

 

He who worships God must stand distinct from Him

- so only shall he know the joyful love of God for –

- who says that he and God are one,

- that joy, that love shall vanish instantly away.

 

Pray no more for utter oneness with God.

- Where were the beauty ,

- if the jewel and the setting were one?

- The heat and the shade are two,

- If not, where were the comfort of the shade?

- Mother and child are two,

- If not, where were love?

- When after long been sundered, they meet

- What joy do they feel, the mother and the child!

- Where were the joy, if the two were one?

Pray then, no more for the utter oneness with God"

 

RAM PRASAD SEN, a 18c poet echoes -

"Ultimate reality would remain separate. What is the worth of

salvation, if it means absorption, the mixing of water with water;

Enjoyment is in tasting sugar, not becoming sugar"

 

(Note: When two waters mix, SAmyam (likeness) occurs, but neither

loses its individuality)

 

(v) If Brahman were all alone and loved its self, it would be an

exercise in a monotonous narcissism, without anything delectable

about it.

====================================================================

GRD 4: SECTION 3 (B)NIR GUNA, NIR AAKARA, NIR AVAYAVA, NIR VISESHA

BRAHMAN(Brahman who has no attributes, no parts, no qualities, no

form, no name) will follow

==================================================================

2. QUIZ PROGRAM1:

Answers to queries posed in "SriRanga Sri" –Vol.I/018 dated 01/24/01

===================================================================

Once in a fortnight, "Quiz Program" will pose queries inviting our

readers to provide replies within 7 days. The correct or best reply /

replies will be published in the subsequent issue to be released

thereafter, with the name of the member. We believe that this will

help in participation of readers. We posed the following 10

questions. We are providing the answers to these.

(Editor)

======================================================================

1. WHAT IS "SATHAKOTI RAMAYANAM"?

This mammoth work containing 9 Lakh khANDams, 900 Lakhs Sargams and

One Crore SlOkams, is believed to have been composed originally by

Sage VAlmiki. When Devas, Daityas and NagAs wanted to take the entire

work to their respective worlds and fought among themselves, the Lord

divided it into 3 parts allotting to each party 1/3rd of the

Granthas, and distributed the rest to MahAlakshmi, AadhisEshan and

GaruDan who took them to VaikunTam, PathALam and BhoolOkam

respectively. Two aksharams remained namely "RA' and "MA" which the

Lord gave to Siva .It is with this mantra that Siva is said to

whisper into the ears of to those about to die in Kasi kshEtram.

 

The part that was brought to "BHOOLOKAM" was divided as between the

islands (Dweepas) called Pushkaram, SAkham, Plaksham, Kucham,

Krouncham, Salmalee, and JAMBHU. Still, there was a balance of 4

SlOkas which the Lord advised to His son, Brahma

 

The portion which "JAMBHUDWEEPA" got was again distributed as between

the 9 Varshas called Kuru, HiraNmayam, Ramyakam, KethumAlam,

ILAvritham, BhadrAchalam, Hari, Kimpurusham, and BHARATHA VARSHAM".

One aksharam viz "Sri", however, was common to all the Varshams.

 

Of those that fell to the lot of "BHARATHAVARSHAM" it got further

subdivided as between different KhaNDas The portion that came into

the possession of "BHARATHAHKHANDAM" was the Srimad VAlmiki RAmAyaNa

of 24.000+ slOkas, which we know today.

Authority:

Ananda RAmAyaNam, ManOhara khANDam 1 &17; YAtrAkANDAm 1; Adbutha

RAmAyaNam 1; GovindarAjeeya VyAkhyAnams of Srimad VAlmiki RAmAyaNam,

BAlakhANDam of Tulasi dAsa RAmAyaNam all quoted by Sri C. R.

SrinivAsa Iyengar's Notes to Srimad RAmAyaNam BAlakhANDam (p2 to6)

 

2. HOW DID "SARAYU" RIVER GET ITS NAME?

Once upon a time in one of the previous "Kritayugas", a daitya

named "Sankan" stole the Vedas and hid under the Ocean. The Lord

killed him and retrieved the Vedas. The tears of joy flowing from the

Lord's eyes fell atop the HimAlayas and flowed down to the lake

called "mAnasa saras" When Vaivaswatha Manu wanted to do penance and

asked for an appropriate place to do it, his Guru advised him to

create a river from the "mAnasa saras". Accordingly, he broke open a

tiny part of the "saras" by aiming an arrow from his quiver. The

water flowed as a river near AyOdhya. As the water gushed forth from

the impact of an arrow, it came to be called "Sarayu".

(Authority: Ananda RAmAyaNam YAtrAkANDAm 4 quoted by Sri C.R.

SrinivAsa Iyengar in his Notes to BAlakhANDam (p378 &379)

 

3. HOW DID "TRISANKU" ACQUIRE HIS NAME?

Satyavrata was the son of an IkshvAgu king, TraiyAruNan. He was so

cruel that he drove away his father into exile. Subsequently, his

kingdom came under a severe famine. His Guru did not help him

because he thought that the famine was a just punishment for his

misdeeds. The king came across Sage ViswAmitra in the forest and

helped him to redeem his middle son who was earlier traded for food.

Once, when he himself could not find anything to eat, he killed the

cow of his Guru and consumed it without uttering the "ParisEshaNa

mantram". Because, he had committed three heinous sins of

disregarding his father (pitrudrOham), killing the cow of his Guru

(Gohathya) and Eating without mantram (mantraheena), he was

called "Trisanku". Because he had pleased ViswAmitra, the latter

helped him through his yOgic powers to reach Swargam with his

physical body.

Authority: VAyu PurANam 86.88 Quoted by Sri C.R. SrinivAsa Iyengar in

his Notes to BAlakhANDam (p463-464)

 

4. WHAT IS THE MEANING OF THE NAME "VAIDEHI"?

"VaidEhi" means one who was not born out of body (deham) of

anyone. "It means Sri MahAlakshmi"

Authority: Sri C.R SrinivAsa Iyengar's Notes on AyOdhyAkhANDam p 73)

 

5. HOW DID "PANCHAVATI" GET ITS NAME?

"PanchavaTi" lies on the Eastern bank of GOdAvari river near Nasik.

It was surrounded by 5 Banyan trees. Hence,it was called "PanchavaTi'.

("Pancha" means "Five" and "vaTA" means "Banyan tree")

Authority: Sri C.R. SrinivAsa Iyengar's Notes on AraNyakhANDam p49)

 

6. WHAT IS MEANT BY THE WORD "KAKUTSTHA"

When Puranjaya, the grandson of King IkshvAghu was ruling over

AyOdhya, a great war erupted in which as usual, the Asuras defeated

the Devas and as usual they prayed to Lord VishNu to help them. The

Lord advised them to take the help of Puranjaya to whom he would

bestow His own powers. When the Devas approached Puranjaya, he laid

a condition that if DevEndra could officiate as his vehicle

(vAhanam), he was prepared to help. DevEndra took the form of a bull

and held Puranjaya between his horns and Puranjaya defeated the

asuras. Since, Puranjaya was seated between the horns of a bull, he

came to be known as "KAkutsthakakuth" means horns of a bull "stha"

means "seated" Authority (ibid. Notes on SundarakhANDam (p10)

 

7. WHAT IS THE AGE DIFFERENCE BETWEEN SRI RAMA AND SRI SITA?

Sita was younger to Rama by just 6 months. Sita matured at age 11.

Authority Ananda RAmAyaNam 5 Quoted by ibid. Notes on AyOdhyAkhANDam

(p11)

 

8. WHAT IS THE ORIGIN OF THE WORD "MADABHOOSI"?

It is said that when Bharata went to request Sri RAma to return to

AyOdhya, Sri Rama declined saying he could not transgress the command

of his father. When during the conversation between them (celebrated

as "RAMAGITA"), Bharata admired Sri Rama for his devotion to their

father. Sri Rama is reported to have referred to KAsyapa Rishi (of

Naitrava KAsyapa GOtram fame).KAsyapa's mother was too old to even

stand but wanted to be taken for a pilgrimage. KAsyapa put her

comfortably on a hammock and carried her all along to fulfill her

wish. Sri RAma referred to him as "one who adorned his mother" (Matru

bhooshaNam) and that he himself was no bhooshaNam to his father

(quite unlike KAsyapa), since he could not even perform the last

rites of his father. This word "MAtru bhooshaNam" in course of time

got corrupted into "MADa bhoosi".

(I understand that all "MADa bhoosis" belong to "Naitrava KAsyapa

GOtram – I am subject to correction !- Editor)

Authority: Heard in KAlakshepam and it is said that because of

this "Matru sisroosha",KAsyapa attained Swarga and became PrajApathi

subsequently - ibid. Notes on AyOdhyAkhANDam (p19)

 

9. HOW DID "DHANUSHKODI" ACQUIRE ITS NAME?

Sri Rama used his bow to break Sethu at the northern tip of Lanka.

Hence, it came to be known as "Dhanush-kODiDhanus" means "bow"

and `KoDi" means tip, corner" etc.

Authority: ibid. Notes on YuddhakhANDam (p28-29)

 

10. HOW DID RAVANA GET HIS 10 HEADS?

When RAvaNa prayed to Siva to the grant him "Atmalingam", he did so

by cutting his own head and offering it and by playing on his

lute "VeeNAgAnam". Pleased with his penance, Siva granted him 10heads

and 20 arms.

==================================================================

3. QUERIES FOR YOUR CONSIDERATION TO BE ANSWERED IN A WEEK'S TIME

CAUTION: SOME OF THEM MAY EVEN SEEM OUTRAGEOUS!

TEST YOUR FAMILIARITY OF THESE TOPICS.

=====================================================================

1. How did the Lord get the mole called "Srivatsam"?

2. When and Why do Vaidheekas wind the sacred thread around their

ears?

3. Lord NarAyaNa has names such as "munjakEsan" and "KhaNDaparasu"

What do these mean?

4. What is meant by "KalpAntha RAmAyaNam"?

5. There are some passages in Srimad VAlmiki RAmAyaNam itself which

seem to lend internal evidence to conclude that Sri Rama had spouses

other than Sri Sita? How is this reconciled with the description of

Sri Rama as "Eka pathni vrathan"?

6. Do you know that according to some reports, HanumAn had not only a

wife but also a son?

7. Do you know that Sri Sita performed SandhyAvandanam?

8. Can ladies do "Pitru TharpaNam"?

9. There is a SlOkam that refers to Sri Rama sitting in "VeerAsanam">

(veerAsanE susthitham) What does this 'Aasanam" mean?

10. What is "Siva Gita"?

======================================================================

4. "KNOW THIS ACHARYA"

AGNIHOTRAM THATHADESIKA THATHACHAR SWAMI" OF TIRUKKUDANTHAI (MASI-

ANUSHAM)

-Anbil Ramaswamy

======================================================================

This SwAmi Tirunakshatram, Masi- Anusham falls on 16th February2001.

======================================================================

This SwAmi was the disciple-successor of Sri U.Ve.PaTTu SwAmi. Even in

boyhood days, the SwAmi had learned and attained a high degree of

proficiency in Veda Adhyayanam, Veda lakshaNam, MimAmsai,

SribhAshyam, Srimad Rahasya Traya Saram, Kalpasootram etc. and was

honored by the MahArAjAs of Travancore, PudukkOTTai, Mysore etc.

 

He was head and shoulders above all in JnAnam, AachAram, AnushTAnam

and VairAghyam. In karmAnushTAnam, he was strict on himself like the

sages of yore like YAjnavalkya. His way of exposition of RamAnuja

Siddhantam and Desika SampradAyam was so lucid that the listeners

compared it to "ready-to-drink" fruit juice (drAkshApAkam). He used

to prove with appropriate quotations how Bhagavad RamAnuja and Swami

Desika faithfully reflected the Vedic truths. The SwAmi himself was

known as "Vedamoorthi".

 

For nearly 50 years, he presided over the "VisishTAdvaita Sabha" in

TirukkuDanthai. The crowd of disciples gathering to learn the

scriptures at his feet made his home look like a real "Gurukulam".

His works include –

1. "SootrAnuguNya Siddhi Vimarsanam: This proves how Advaita

philosophy is not in accordance with "Brahmasootram"

2. "DrAviDAtrEya Darsanam": This seeks to establish RamAnuja

Siddhantam by exposing the fallacies in the arguments of Advaitins

against Bhagavad RamAnuja's doctrines.

3. "Veda Navaneetham": This proves how VisishTAdvaita Vedanta alone

is truly founded on the basis of Vedas.

 

The SwAmi was an Examiner in Visishtadvaita in Madras and Mysore and

other Universities. The rulers of several states showered on him

several honors like " Sruthi- Smrithi- MimAmsa - kalpasutra

VisAradha", "Veda BhAshya praveeNa". He was also honored by the

President of India (RAshtrapathi) in 1982.

 

He attained Paramapadam on the day of his 84th Tirunakshatram, after

serving the cause of Visishtadvaita for over 60 years.

Source: Swami Desika's 7th Centenary Commemoration Volume.October1968

(p386-387)

======================================================================

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