Sri Ranga Sri Vol.2.04 d/06/02/01

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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. 2 / 04 DATED 2nd June 2001

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EDITORIAL:

In this Issue:

1. SRIBHASYAMRUTHAM: A brief summary of Adhikaranams 54 to 60 of

Adhyayam 1 (Paadam 3) of Sri Bhashyam based on "Sukha Bodhini" by Sri

Purisai Nadadur Krishnamachariar Swami, Editor & publisher

of "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. Rajagopalan

Swami (and published by Azhwargal Amudha Nilayam) and "Sri Bhashya

Saaraswaathinee" by Vaikuntavasi Vidwan Tirupputkuzhi Narasimha

Tatachariar Swami of Sri Hayagriva Vidya Peetam, Chennai.

2. GITAMRUTHAM: The "Parama Saaram" of Adhyayam 1 of Bhagavad Gita

(Arjuna Vishaada yogam) as per Vaikuntavasi U. Ve. Vidwan

Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami.

3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids

for Grade 2 - Lesson 3 "Tradition"" written in Tamil by Desika Bhakta

Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under

his "Jayamangala Paada Thittam" and translated by Sri M.K.Srinivasan

Swami of Vedanta Desika Research Center, Chennai.

4. SRI RAMANUJA AND SRI VEDANTA DESIKA

By Sri M.R.Rajagopala Iyengar Swami.

{Note: Many of you may know that the Swami made a faithful English

translation of Swami Desika's "Srimad Rahasya Traya Saaram". But,

many may not know that he is the maternal grandfather of Smt.

Vaidehi, wife of Sri Vijayaraghavan Srinivasan Swami of Buffalo, who

hosted the first ever Sri Vaishnava Conference under the auspices of

Swami Desika Darsana Satsangam in December 1996 and who is a member

of

"Sri Ranga Sri" journal}

A REQUEST:

IF you are satisfied with the form and content of the Journal, please

spread the word among those interested and encourage them to join by

sending an email to -Subscribe

 

Alternatively, You may suggest us the email addresses of friends who

may be really interested so that we can directly add them to our

mailing list.

Dasoham

Anbil Ramaswamy

Editor & Publisher

"Sri Ranga Sri'

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1. SRIBHASYAMRUTHAM: A brief summary of Adhikaranams 54 to 60 of

Adhyayam 1 (Paadam 3) of Sri Bhashyam based on "Sukha Bodhini" by Sri

Purisai Nadadur Krishnamachariar Swami, Editor & publisher

of "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. Rajagopalan

Swami (and published by Azhwargal Amudha Nilayam) and "Sri Bhashya

Saaraswaathinee" by Vaikuntavasi Vidwan Tirupputkuzhi Narasimha

Tatachariar Swami of Sri Hayagriva Vidya Peetam, Chennai.

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ADHIKARANAM 54: VIYATH ADHIKARANAM

POORVAPAKSHAM:

Chandokhyam while explaining creation with the words "Tad Aikshyatha

bahusyaam prajaayeya" does not mention "ether" (Akasa) but

mentions "light" (Tejas) as being the one first created.

Brihadaaranyakam says "vayus cha anthariksham cha yethath amritam"

which means that "air" and "ether" are indestructible. If "Akasa" has

no end, it could not have had a beginning also. Further, it has no

form.

SIDDHANTAM:

In Taittriyam, it is said "Aatmanaa Aakaasa: sambhootha:" which means

that Akasa was born from Paramaatma. Just because it has no form, it

cannot be said that it has no beginning. Since Sruthi Vaakhyam is

authentic, it is to be understood that Akasa has a beginning. The

expression "anthariksham cha amrutham" only means it exists for long

not that it has no end. The word "amara" with reference to Devas only

means that they live long, not that they cease to exist.

 

ADHIKARANAM 55: TEJO ADHIKARANAM

POORVAPAKSHAM:

There are statements in the Upanishads which say-

"Vayor agni:, Agner aapa:, abhya: prithvi" which means "from air

arose fire; from fire - water; from water - the earth". Therefore,

Brahman does not directly create air, fire, water earth etc but they

seem to be related to one another like the relation between great

grandparent, grandparent, parent, children etc.

SIDDHANTAM:

In Chandokhya (6.2.3,4) Tejas and Apah are said to have declared, "I

will become many". These are non-sentient and so they could not be

taken to have "decided" to become many. It is Bhagavan who has these

as His Sareeram who alone can be making such decisions by

His "Sankalpam". In fact, there are passages like "yasya prithvee

sareeram" (for whom earth is the body) and "tad anupravisya cha

tyachcha abhavath" He entered them and became as such. It is,

therefore, clear that Akaasa, Vaayu, Jalam, Bhoomi etc were created

only by Bhagavan directly not by means of genealogical descent

(paramparaya).

 

ADHIKARANAM 56: ATMA ADHIKARANAM

POORVAPAKSHAM:

May be the achetanas were created by Bhagavan but not "Atmas"

(souls). When talking about Jivas, Sruti Vakhyas say "na jaayate

mriyate vaa vipaschith" which means, "sentient beings are neither

born nor do they die when the body dies". This shows that Bhagavan

could not have created the Jivas. How could a jiva, which has no

origin, be the result of Bhagavan's creation?

SIDDHANTAM:

Sruti says "sadeva som yetham agra aseeth" which means "In the

beginning, there was only Brahman". Another says "thoyena

jeevanvyasasarja bhoomyaam" which means that Jivas were created along

with 5 elements. Another one says "yathO vaa imaani bhoothaani

jaayante" which means all these bhoothas were created by Bhagavan"

In the case of insentient things (Achetanas), when a thing changes

into a different state it is said to be created. In the case of

sentient beings (Chetanas), their innate nature of Jnaana, Ananda etc

do not disappear but they are subject to expansion and contraction

(Vikaasa and Sankocha). Both Chetanas and achetanas constitute

Sareeram of Bhagavan. During the deluge, they are in a subtle state

(Sookshma dasa). During creation, they issue forth with name, form

etc. (Sthoola dasa). In the case of Chetanas, when the Atma issues

forth with its body, it is considered "birth"; when the Atma gets rid

of its body, it is considered "death". In this sense, Chetanas are

said to be "eternal".

 

ADHIKARANAM 57: JNANA ADHIKARANAM

POORVAPAKSHAM1:

There are Sruti Vakhyas that say – " Vigjnaanam yajnam thanuthe"

meaning "Jiva which has knowledge does sacrifice". Also, "Yo Vijnaane

thishtan" which means "one who stands with his natural cognition".

So "cognition" is his "nature" (svabhava) and cannot be called

a "quality" (Guna)

SIDDHANTAM 1:

In other Upanishads, Jivan is clearly shown as one who sees, hears,

smells, tastes, thinks, knows and acts. An insentient thing cannot do

all these. Both in the bonded stage (bhaddha) and liberated stage

(mukta), the Jiva acts due to his cognition (Jnaana) as his quality

as well as by nature.

 

POORVAPAKSHAM 2:

During sleep, there is no cognition; it becomes obvious only while

awake. Cognition is subject to the senses (indriyas). Therefore, Jiva

has no cognition by nature (svabhava)

SIDDHANTAM 2:

During sleep intellect is not obvious but inherent; it becomes active

while in waking state. A man or woman realizes his manhood or her

womanhood only at the appropriate age of maturity. The position of

realization arises for intellect only at the time of awakening.

 

POORVAPAKSHAM 3:

In the world, a jiva has to perform action and would have to use his

senses at all times and all places. Since this does not happen while

sleeping, jiva is also an achetana like a stone (Jatam).

SIDDHANTAM 3:

That intellect does not manifest at times does not prove its absence;

since intellect acts through senses, it manifests itself when the

senses start functioning.

 

POORVAPAKSHAM 4:

Jiva is atomic in size. When this atom is in one part of the body,

how could it experience pleasure and pain all over the body?

SIDDHANTAM 4:

Sandal paste smeared on one part of the body spreads its fragrance

everywhere. Jiva residing at the heart is capable of experiencing

pleasure and pain all over.

 

POORVAPAKSHAM 5:

When Srutis declare knowledge is natural (swarupam), how is it held

to be a quality (guna)?

SIDDHANTAM 5:

The earth has the quality of smell. To identify this quality, we

speak of smell as if it were different from earth. We call

Bhagavan "Aanandan" since He is blissful (aanandamaya). Likewise,

Jiva, which has intellect as its quality, is known as the "Knower"

(jnaatha).

 

ADHIKARANAM 58: KARTHA ADHIKARANAM

POORVAPAKSHAM:

There is a statement in Katavalli (2.19) that "one who harms another

does not harm nor does the harmed one suffer any harm!" In Bhagavad

Gita (3.27 and 13.20), Bhagavan says that Jivan imagines himself as

a "do-er" due to "ahamkaaram". Thus, it is only "Prakriti" that

directs the action of the senses and Jiva cannot be deemed as the "do-

er" (Kartha)

SIDDHANTAM:

The above statements were made in the context of proving that Jiva is

eternal. The BG SlOka only says that a Jiva acts as a result of the

interaction of the 3 Gunas of Sattva, Rajas and Tamas. The BG SlOka

18.14 "Adhishtaanam" clearly says the body, the soul, the mind in

association with senses, the vital air and Bhagavan – are the five

agents that act together. Brahadaranyaka Upanishad 4.1.18 describes

how Jiva is the prime mover like a king moving with his subjects.

According to Sastras, oneself experiences the fruits of one's

actions. "Prakriti" does not enjoy the fruits of actions since it has

no action on its own. It is, therefore, clear that "Atma' is the "do-

er". Though a carpenter has all the materials and tools, he works on

them only as and when he desires. So also, though senses are the

tools, they can be put to work only if and when the Jiva desires

so. "Buddhi" by itself cannot be the cause of action since it can

have no desires or non-desires. It is clear that Jiva is the cause of

action and enjoys the fruits of its actions.

 

ADHIKARANAM 59: PARAAYATH ADHIKARANAM

POORVAPAKSHAM 1:

Since the Sastras stipulate the "Do"s and "Don't"s, it is agreed that

Jiva is the actor (Kartha). But, in performing action, it does so out

of its own volition and free will and not dependent on any other

agent.

SIDDHANTAM 1: Since Bhagavan is the Indweller (antharyami) as vouched

by BG, it is He who really motivates Jiva to act and that too in

accordance with Jiva's propensity.

 

POORVAPAKSHAM 2:

If Bhagavan is the "do-er", why can't he Make people do only good

deeds (punyakarma). Why should he make them indulge in sinful acts

(Paapakarma) and then punish them?

SIDDHANTAM 2:

Sastras say that effect of karma (good or bad) could be expended only

by experiencing the fruits thereof. Whatever we do is a result of our

actions in the past lives called "karma vaasana". So, we enjoy or

suffer in accordance with the results of such actions. Bhagavan

provides guidelines in the form of Sastras on how to lead a virtuous

life on earth and has bestowed a certain amount of freedom for the

Jiva to act. He does not interfere when the Jiva takes a decision

either in accordance with or against the guidelines. Depending upon

the propensity of the Jiva either way, He motivates the Jiva in the

direction of its preference.

 

ADHIKARANAM 60: AMSA ADHIKARANAM

POORVAPAKSHAM:

If all Jivas are "amass" of Bhagavan, why should there be

discrimination as between Brahmins and Non-brahmins?

SIDDHANTAM:

This differentiation is based on their relative status. It is the

duty of Brahmin to study and recite the Vedas. That is his specialty.

Though fire is the same, we perceive a difference between the fire in

the Sacrificial pit (Homakundam) and the fire in the burning ghat.

This differentiation should be regarded in this light.

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2. GITAMRUTHAM: "Parama Saaram" of Adhyayam 1 of Bhagavad Gita

(Arjuna Vishaada yogam) The Summary of Chapter 1 of Bhagavad Gita as

per Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha

Raghava Chariar Swami.

----

The war between Kauravas and Pandavas was about to begin. . Sanjaya

could see the happenings and was giving a running commentary to

Dritarashtra. Dritarashtra, father of Kauravas asked Sanjaya to tell

him what his children and those of Pandu were doing on the

battlefield. Sanjaya retorted asking in turn what else would

opponents do on the battlefield other than fighting. Dritarashtra had

a reason for his query. Kurukshetra is such a holy place that it

could change the belligerent mentality of opposing forces thus

avoiding a head-on collision.

 

Sanjaya said: Duryodhana who entered the field with pomp and pride

got disheartened on seeing the army of Pandavas and approached Drona,

the Commander-in- Chief saying that he was scared to see the might of

the heroes like Drishtadhyumna, Bhishma, Arjuna and others who were

inter se equally valorous and would prove more than a match to

Kaurava army. To instill confidence in him, Drona, Bhishma and others

blew their conches in unison as if in a chorus signifying the

beginning of the war. On hearing this, unlike the Kauravas, Pandavas

also blew their conches loud and clear. Arjuna was mounted on the

Chariot gifted to him by fire god. Krishna blew his

conch "Paanchajanyam"; Arjuna his "Devadattam"; Bheema

his "Poundram"; Yudhishtara his "Ananthavijayam"; Nakula

his "Sugosham" and Sahadeva his "Manipushpakam". The thunderous

sound of these conches reverberating one after the other struck

terror in the hearts of Kauravas.

 

When the two armies stood face to face with each other, Arjuna

ordered Krishna, his charioteer to take the Chariot to a vantage

point from which he could have a full view of the extent of the

armies on either side. Krishna who considered himself as a servant of

his devotees (Bhakta paraadheena) and acted as Arjuna's Chauffer

obeyed Arjuna's orders. Arjuna saw in the enemy camp people who were

like his father, grandfathers, close relatives like father-in-law,

brothers-in-law, trusted friends, even sons and grandsons all arrayed

against him and his army. Suddenly, he was gripped by a sentiment of

affection, love, respect, regard etc.

 

He told Krishna: "I am totally shaken at the prospect of having to

kill them all. My lips get parched; my body trembles; my bow,

Gandeepam slips from my hand. I do not see any meaning in fighting my

near and dear ones, my own kith and kin. I will give up fight"

 

Krishna: "If you give up fight now, you will forfeit your honorific

of being "Vijayan" (ever victorious)."

Arjuna: "I don't mind losing my fame"

Krishna: "If you do not fight you will not get your kingdom"

Arjuna: " I do not desire kingdom"

Krishna: "If you do not have kingdom, you cannot enjoy all the

pleasures it could provide"

Arjuna: "I have no desire at all for any kind of enjoyment"

Krishna: "You may get killed, if you do not offer resistance"

Arjuna: " I do not even wish to live and I am prepared to be killed"

Krishna: " Do you know that an "Aathathaayee" ought to be killed

without having a second thought about it"?

{Note: An "Aathathaayee" is one who has committed *anyone* of the

following crimes:

· One who indulges in arson;

· One who poisons another;

· One who unnecessarily wields a weapon at all times;

· One who cheats others by swindling their money;

· One who acquires property by dispossessing the rightful

owners;

· One who attempts to outrage the chastity of another's wife.

The implication is that the Kauravas had committed not one but

everyone of these crimes against Pandavas and so no sin would accrue,

if they were killed}

Arjuna: " It is OK with regards others but this rule does not apply

to Acharyas who deserve to be respected and near and dear relatives

who should be loved"

Krishna: "If relatives are not to be killed, how come this thought

did not arise in the minds of Kauravas?"

Arjuna: "They are ignorant. And, if they do something wrong out of

ignorance, should we, enlightened people also be guilty of the same?"

Krishna: "Can you explain what is right and what is wrong?"

Arjuna: "If we also indulge in an unjust war and kill

Acharyas, "Dharma" will be rooted out; Adharma" will prevail; Women

would lose their chastity leading to an unholy mixing up of castes

and destroy the very social fabric on which our life is based. Those

who are instrumental for such depravity and those who become subject

to such ignominy will go to terrific and ever lasing hell. I do not

wish to be instrumental for this degradation. I will not fight"

 

So saying, he threw down his bow and arrow and moved to another spot

in the Chariot in utter despondence. Krishna commenced his counseling.

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3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids

for Grade 2 - Lesson 3 "Tradition"" written in Tamil by Desika Bhakta

Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under

his "Jayamangala Paada Thittam" and translated by Sri M.K.Srinivasan

Swami of Vedanta Desika Research Center, Chennai.

---

LESSON 3; TRADITION

What is "Tradition"? Many people are ignorant of the real meaning of

this word. Some say it is custom or practice; others say it is

a "ritual". The Sanskrit word "Sampradayam" can be translated

as "that which has been well and truly handed over". It covers a wide

ground which includes "rituals" as also customs, practices,

utterances and even thoughts which have been carefully preserved and

handed over by preceptors to disciples over generations. Whenever an

Acharya communicates to his Sishya, he would say with great

respect "I learnt this from my Acharya. You should also preserve it

and transmit to your disciples with the same esteem and regard". Once

again, let us make it clear that "Sampradayam" or tradition covers

philosophy, religion, teaching and actions.

 

Our tradition is the Srivaishnava tradition. But, interpretations of

the tradition may differ depending on the practioners' views, which

have come down due to strict following of one's preceptor's words.

While we should follow what our preceptors have stated, we may

understand the differing views and perceptions of others without

dislike or hatred or condemnation.

 

Since Sampradayam or tradition owes its origin to Vedic times, it is

called "Satsampradayam" or Good tradition (Sath= Good). Swami Desika

has authored a work called "Sampradaya Parisuddhi" or "the purity of

tradition" from which we give some utterances that clearly spell out

certain basic facts for us to follow:

1. The exact meaning of Spiritual literature should be

determined only through the traditional teachings, which have come

through the hierarchy of preceptors.

2. Since the knowledge of the scriptures by oneself is difficult

and is likely to cause confusion, one should learn about the

supremacy of Lord Hari from one's preceptor and desist from other

thoughts and actions, which are not conducive to this knowledge.

3. Without adoption and practice of traditional means of

learning, it will be impossible to get the correct interpretations of

the Sastras. Even if it were easy, it will not be useful.

4. In cases which are not perceived by the senses, any tradition

which is not based on the scriptures and which is contrary to the

commonly accepted Sastras should not be relied upon as they are

unreliable, confusing and have no validity at all.

5. Hence, only that tradition should be adopted which the

preceptors from time immemorial have confirmed as rooted in the

Sastras and do not contradict them. That is the only authoritative

tradition.

By these clarion utterances, Swami Desika has reinforced the

correctness and soundness of our tradition. Having inherited such a

unique tradition, should we lose it by not learning and following it?

----

QUESTIONS:

1. Define "Sampradaya" and "Satsampradaya" in your own words?

2. Explain briefly why we should follow tradition?

3. How is tradition passed on?

4. What are the risks in not following traditional teachings?

5. To which tradition do we belong?

6. When does a tradition become unreliable?

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4. SRI RAMANUJA AND SRI VEDANTA DESIKA

(By Sri M.R. Rajagopala Iyengar Swami)

----

Sri Ramanuja and Sri Vedanta Desika are held in the greatest honor

and reverence by all followers of the Visishtadvaita system of

religious philosophy, the former as its founder and the latter as its

stalwart champion against its critics.

 

Both of them had the greatest devotion and reverence to their Gurus.

Sri Ramanuja looked upon his Gurus like Tirukkachi Nambi and

Mahaapoorna as semi divine. To Alavandar with whom he had no personal

contact, his reverence was boundless. He thought that he was raised

from his state of insignificance by a contemplation of the feet of

Alavandar. Desika had similar devotion to his uncle Atreya Ramanuja

under whom he studied the Sastras. He considered himself as the

Sishya of Sri Ramanuja also and dedicated himself to the defence of

his system from the criticism of rival schools of philosophy. In

the "Sankalpa Suryodaya" Act II, he introduces a character called

Sishya as the disciple of Ramanuja. Though two centuries intervened

between them, Desika was proud to call himself Ramanuja's Sishya.

 

Desika was a more versatile and prolific writer than Ramanuja whose

works including Sri Bhashya are only nine in number. Desika's works

are more than a hundred in number. They are in Sanskrit, in Tamil,

and in Manipravalam, which is Sanskritized Tamil. To Desika, Sanskrit

verse was as it were his mother tongue and he was truly a "Kavi

Simha". Even his philosophical writings like "Tattvamuktakalapa"

and "Adhikarana Saravali" flow easily into lengthy Sanskrit meters.

He mastered Tamil prosody and composed verses in Tamil explaining the

doctrines of Visishtadvaita and defending them from its opponents.

Ramanuja was content with writing only in Sanskrit and even in

Sanskrit he seems to have preferred prose to verse. It was his object

to be easily understood by even the layman who did not know much

Sanskrit. Ramanuja's Slokas in Sanskrit may not number more than a

dozen.

 

The late Jawaharlal Nehru said in one of his writings that Sankara

was more intellectual than Ramanuja and that Ramanuja was emotional

rather than intellectual. This statement cannot be seriously

maintained. Anyone who has read Ramanuja's elaborate commentary of

Sri Bhashya will realize that he was as much a logician as Sankara.

Those who are acquainted with the seven reasons that he formulated

against Sankara's theory of "Maya" will have to admit that he was in

no way less intellectual than Sankara. But, there is much truth in

Nehru's remark that Ramanuja was emotional. Whenever he has to speak

of Bhagavan Narayana in his "Vedartha Sangraha", "Sri Bhashya and

prose writings, he rises to rapturous ecstasy.

 

With regard to Vedanta Desika, it is admitted on all hands that he

was a "Tarkika Simha, his mastery of logic and dialectic was profound

and unquestioned. His "Tattva mukta kalapam" and "Satadushani" bear

ample testimony to the keenness of his logic and dialectic. Desika

also wrote a large number of books and pamphlets in Tamil. He has

written eloquently in Tamil on "Divya Prabhanda" and has written

commentaries on it. Ramanuja on the other hand is scrupulously silent

in regard to Alwars and their views. This is because in his days

there was much prejudice against vernacular literature as being

inferior in quality and authority to Sanskrit works. As he was deeply

interested in Sri Bhashya making headway among scholars, he made no

reference to the Tamil writings of Alwars.

 

Ramanuja was a little more liberal in the matter of caste restriction

than Desika. We learn from "Guru Parampara" that in

his "grihasthasrama", he once invited to breakfast Tirukkachi Nambi

because he held him in great veneration. Nambi came earlier than

expected. Ramanuja was not in the house. The lady of the house served

the breakfast and after it was over, cleaned the house and all the

vessels and herself took a bath because Nambi was a Vaisya and not a

Brahmin. Ramanuja was greatly incensed when he returned to the house

and found no "uchishtam" (left overs) at all. Whether "uchishtam"

meant the leavings on the leaf or what remained in the vessels and

pots as Desika explains, it is clear that Ramanuja was for relaxing

caste restrictions in exceptional circumstances and in the case of

exceptional individuals. Desika, on the other hand, insisted on the

scrupulous observance of caste restrictions even in the case of

highly spiritual persons of the lower castes. "You may show them

great regard but not interdine or intermarry with them. As long as a

non-brahmin is in this body, his caste will remain. He

writes: "Surabhiyaanaalum Gotvam kazhiyaadhire" Even though Surabhi

is a temple cow whose milk serves as offering to the temple deity, on

that account its being a cow cannot be ignored" Similarly, *if the

Guruparampara may be relied upon*, Ramanuja proclaimed the Mulamantra

in the temple of Goshtipuram to all and sundry, so that everyone

might obtain salvation.

 

Ramanuja had what might be called personal magnetism and inspired his

countless followers not only with reverence but love and affection to

himself in their minds. Though scholar of Prathivadi Bhayankaram

Annangarachariar family who was a thenkalai Sishya of Desika tells us

that his master was full of generous kindness, Desika was perhaps

more reticent in outward manifestation of love to his disciples.

(Source: Swami Desika's 7th Centenary Commemoration Volume)

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