Guest guest Posted June 7, 2001 Report Share Posted June 7, 2001 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. 2 / 06 DATED 7th June 2001 =============================================================== Dear Bhagavatas: In this Issue: 1.SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 61 TO 68 OF ADHYAYAM 1 (PAADAM 4) of Sri Bhashyam (Anbil Ramaswamy) based on "Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, Editor & publisher, "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. Rajagopalan Swami (and published by Azhwargal Amudha Nilayam), "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary to Govt. of India and "Sri Bhashya Saaraswaathinee" by Vaikuntavasi Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya Peetam, Chennai. {This completes the Summary of Adhikaranams of Adhyayam 1. Summary of Adhikaranams of Adhyayams 2, 3 and 4 as well as those of individual Sutras of the entire Sri Bhashyam will be posted later} 2.GITAMRUTHAM: The "GLORY OF ADHYAYAM 1 (Chapter1) OF BHAGAVAD GITA (Arjuna Vishaada yogam). Summarized in English by Anbil Ramaswamy from the "Gitasaaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami. (This completes the Summaries of Adhyayam 1. Detailed summaries on the text of Gita Slokas will be posted later} 3."LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE 2 – LESSON 4: "SUCCESSION OF ACHARYAS" written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his "Jayamangala Paada Thittam" (Translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) 4.DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar Swami, former Principal, Sri Ahobila Mutt Sanskrit College, Madurantakam ================================================================== 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" ==================================================================== 1.SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 61 TO 68 OF ADHYAYAM 1 (PAADAM 4) of Sri Bhashyam (Anbil Ramaswamy) based on "Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, Editor & publisher, "Nrisimhapriya", "Sri Bhashya Saaram" by Sri T.S. Rajagopalan Swami and published by Azhwargal Amudha Nilayam, "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary to Govt. of India and "Sri Bhashya Saara swaathinee" by Vaikuntavasi Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya Peetam, Chennai. This completes the Summary of Adhikaranams of Adhyayam 1 (Summary of individual Sutras will be posted later} ==================================================================== The fourth Paadam of Adhyayam 1 is called "PraaNa Paadam" because it deals with the vital air (mukhya praaNa), which is different from other Indriyas. ADHIKARANAM 61: PRASNA UTPATTI ADHIKARANAM POORVA PAKSHAM: PrANa, Manas and Indriyas are all permanent SIDDHANTAM: There are no PramaaNas (authority) to support this view. Only at the time of creation by Bhagavan, they acquire name, form etc. Veda Vakhyas say that during the deluge there was only Paramaatma . Mundaka Up. 2.1.3 avers specifically that vital airs (PraaNa) mind (manas) and senses (Indriyas) evolve from Paramaatma. Therefore, PraaNa etc are NOT permanent. ADHIKARANAM 62: SAPTAKATYA ADHIKARANAM POORVA PAKSHAM: The plural expression "PraNaa:' in the Vedic statement "PraaNaa: vaava Rusheya:" should be taken to denote all the senses (Indriyas). SIDDHANTAM: There are 11 senses: The 5 Jnaanendriyas (Sense organs) of Tvak (Touch), Chakshus (sight), Srotram (hearing) Jihvaa (Taste) and GraaNa (Smell) that communicate cognition of experiences; The 5 Karmendriyas (Motor organs) Vaak (Speech), Paadam (Feet), PaaNi (Hands), Paayu (Organs of excretion, and Upastham (Sex organs) and "Mind" (Manas). This list does not include vital air (PraaNa). The plural "PraaNaa:" should be taken to mean Bhagavan for it is said "SarvaaNi havaa imaani bhoothaani praaNaame vaapi samvisanthi" which means that all elements (bhoothas) enter into Paramaatma who is known as "PraaNaa:' Jnaanendriyas go with the soul on its upward journey while Karmendriyas remain in the body and get destroyed along with the body. Because they help the Jiva, so long as life on earth subsists, there is nothing wrong in reckoning them as senses (Indriyas). ADHIKARANAM 63: PRANA ANUTVA ADHIKARANAM: POORVA PAKSHAM Referring to Indriyas, it is said "Sarve anantha:" which means Indriyas are limitless. Therefore, they should be considered as Vibhu (pervasive) SIDDHANTAM: Since it is said "PraaNam anutkraantham sarve praaNaa: anukramanthi" which means that the senses accompany "praaNa" at the time of its departure. This cannot happen if Indriyas are Vibhu. The only conclusion for saying that they are limitless is that if meditated upon on these lines, one could derive the fruits (phala) thereof. (This is one of the means of meditation in the Vidhyas recognized in Bhakti yoga). Thus, there is no repugnance in the Srutis. ADHIKARANAM 64: VAAYU KRIYA ADHIKARANAM: POORVA PAKSHAM: Some say "Vaayu" is "PraaNan" SIDDHANTAM: This is not correct. There is a clear statement that "PraaNa" and "Vaayu" emanated from Paramaatma (ethasmaath jaayate praaNo; mana: sarvendriyaas cha Vaayu:" Since "PraaNa" and "Vaayu" have been mentioned separately they are different. Vaayu is involved in the act of breathing: at best, it can be an attribute (Viseshanam) of "PraaNa". When different forces affect the mind, it acquires such states as desire (kaama), anger (krodha), intention (sankalpa) etc. So also, "PraaNa when it is engaged in different activities is called by different names as "PraaNa' (inhale), apaana (exhale), vyaana (static), Samaana (envelop) and Udhaana (rise above). ADHIKARANAM 65: SRESHTA ANUTVA ADHIKARANAM POORVA PAKSHAM: "PraaNa" is Vibhu. (The same argument as at Adhikaranam 63 above). SIDDHANTAM: If this were ever present as assumed, there will be no meaning in saying that "PraaNa" leaves the body and goes on its upward journey "PraaNOnoothkramathi" ADHIKARANAM 66: JYOTIRADHI ADHIKARANAM: POORVA PAKSHAM: The deities that preside over the soul (Atma) do so on their own volition. SIDDHANTAM: Jivaatma, Agni etc preside over senses only by the permanent will (Nitya Sankalpam) of the Lord who directs them to do so. There are statements in the Upanishads saying that Bhagavan is the Indweller (antharyami) of Agni etc which are His body but which they do not know. So also, Indra, Yama and other deities perform their duties in obedience to the wishes of Paramaatma. This is because Paramaatma is their "antharyami" who orders and directs their actions. ADHIKARANAM 67: INDRIYA ADHIKARANAM POORVAPAKSHAM: Like Jnaanendriyas, Karmendriyas and Manas, "PraaNa" is also only a sense organ SIDDHANTAM: Except "PraaNa", all others totaling 11 in number as explained earlier are Indriyas. "PraaNa" is NOT an Indriya because the Veda says- "ethasmaath jaayate praaNa; manas SarvendriyaaNi cha" where "praaNa" is recognized as different from Indriyas. Also, during sleep, it is only "PraaNa" that is active, not the other Indriyas. Hence, it is clear that "PraaNa" stands on a different footing from Indriyas. ADHIKARANAM 68: SAMJNA MOORTHI KLIPTYA ADHIKARANAM POORVA PAKSHAM: Chandokhya Up. (6.3.2) says that the 3 elements were mixed in different proportions in the process of creation known as "Trivid karaNam" (Triplication). There is another statement in the same Upanishad to the effect that Bhagavan created four-faced Brahma and entering into him created the various entities with different names and forms. These two statements contradict each other. SIDDHANTAM: Creation is of two kinds- 1. SamashTi SrishTi: relating to the creation of mahat, ahamkaaram, pancha tanmatras and Pancha bhoothas. 2. VyashTi SrishTi: relating to the creation of divine, human, tiryak, sthaavara etc Paramaatma does both the SrishTis only. Elsewhere, Bhagavan says "I do the VyashTi Srishti by what is known as "pancheekaraNam" (Quintuplication)- mixing of 5 elements. When after creating the SamashTi SrishTi Bhagavan found that they could not act any further on their own. To activate them, he created the four-faced Brahma and entering into him as his antharyami, proceeded with "pancheekaraNam" to create different entities with names and forms. Therefore, there is no contradiction. ********************************************************************** 2.GITAMRUTHAM: The "GLORY OF ADHYAYAM 1 (Chapter1) OF BHAGAVAD GITA (Arjuna Vishaada yogam) Summarized in English by Anbil Ramaswamy >From the "Gita Saaram" by Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami. . {This completes the Summaries of Adhyayam 1. Detailed summaries on the text of Gita Slokas will be posted later} ===================================================================== GLORY OF ADHYAYAM 1 AS PER PADMOTTARA PURANA ====================================================================== Padmottara Purana dwells extensively explaining the glory of all the 18 Chapters of Bhagavad Gita through beautiful stories. The portions relating to these are depicted in the form of conversations between Paarvati and Paramasiva. Hearing the stories of Avataras (Lord's incarnations), Paarvati was overwhelmed with joy and asked Paramasiva to tell her about the glory of Bhagavad Gita, which on mere hearing enhances one's devotion to the Supreme Lord, Sriman Narayana. Paramasiva commenced his reply alluding to a conversation between Lord Narayana and His Consort, Sri Mahaalakshmi Thaayaar. THAAYAAR: How come, having created the world, you now seem to be indifferent to taking efforts to protect and save the souls and leading them on to Paramapadam? LORD: You are right. After expounding Bhagavad Gita under the pretext of advising Arjuna on the battlefield, I am indeed very much relieved of my burden. Sage Vyaasa has incorporated the glory of Bhagavad Gita in his Mahaabhaaratha so as to be understood by one and all in such a way that I can now relax in relief. He proceeded to explain: Atra adhyaayam tadardham vaa SlOkam ardhaardhameva vaa / Abhyasyathi sumedhaa ya: Susarmeva sa muchchyate // Meaning: "If one recites or listens to one chapter or half of one chapter, one SlOka or half of it or even half of half of it (i.e. a quarter), with love and total dedication, one would get rid of Samsaara as did Susarma" THAAYAAR: Who is this Susarma? Where did he live? What caste did he belong to? How did he get rid of Samsaara and reach Moksha? LORD: There was a Brahmin called "Susarma" in the northern part of the country. Though born as a Brahmin, he did none of the karmas prescribed for a Brahmin. He indulged in all prohibited actions like stealing, raping women, himself tilling the land with plough, eating meat and drinking liquors. In short, he not only ruined himself but was also planning to spoil the virtuous ones in the world. When he died, he was taken to hells and returned to earth as a bull. A roadside mendicant bought it and taught it to dance to the tunes of his drums (Bhoombur MaaTTukkaaran, in Tamil). One day as it was dancing, it slipped and got its legs broken. It was suffering with excruciating pain. Seeing its plight, the passers by offered a portion of their Punyam to relieve the bull of its suffering. But, this had no effect at all and the suffering continued unabated. There came along a woman who eked her livelihood by prostitution. She prayed – " Oh! Lord! I have sinned all through my life and had no occasion to do anything good to anyone. If, even without my knowledge, I had acquired some good, please accept it to relieve this poor animal" Immediately, the bull died and went to the world of Yama (Lord of death). Yama would not accept him saying that all the sins of the erstwhile bull had been wiped out by the single donation of Punyam by that woman and sent him back to earth to be born as a Brahmin again granting him a boon that he would remember the incident of how he was saved by the woman! This time, however, the Brahmin led a virtuous life of a Brahmin. Remembering the incident, he launched an intense search and at long last found her. He enquired her- "Oh! Lady! I am the one who was having a near death experience as a bull and it was you who saved me with your Punyam. Can you please tell me what Punyam you did and how did you acquire it?" The woman replied – " I do not know anything. See, here is my parrot. It used to prattle something constantly. May be, because I have been listening to some of its prattling I might have unwittingly acquired some Punyam. You may ask the parrot yourself" The Brahmin asked the parrot to tell what it was saying to the woman. The parrot replied: Oh! Brahmin! I was also a Brahmin like you in my previous birth. I did Adhyayanam (learning and chanting Sastras) as a Brahmin is expected to do. I was invited to give religious discourses (pravachanams) and everyone praised my knowledge and talents in explaining the Sastras. I got so puffed up with pride and became so arrogant that I started demanding money for my discourses. I had become more and more avaricious and not being satisfied with offerings (Sambhaavanai), I demanded more and more money and even refused to deliver discourses unless people agreed to my exorbitant demands. Due to this sin, I was born as a parrot in this birth. Luckily for me, I grew up in a hermitage where a Rishi and his Sishyas used to recite the first Chapter of Bhagavad Gita daily. By listening to this, I had learned to repeat the chants. The inmates of the Ashramam were happy that I could chant along with them. One day, a hunter stole me from the Ashramam and sold me to this lady. Due to constant practice, I continued to recite the first chapter daily to the hearing of this woman. She has been very kind to me and treated me with care and affection. Possibly, she had earned PuNyam out of this, which she had put to good use by donating it to you. Thus saying, the parrot once again repeated the chanting for his benefit. Thasmaath adhyaayam aadhyam ya: paTathe srunuthe thu ya: / Abhyaseth thasya na bhaveth bhavaaambhodhi duruttthara: // Meaning: "Therefore, if one does "PaaraayaNam" or hears or repeats the first Chapter of Bhagavad Gita, can cross the unfathomable ocean of Samsaara" PARAMASIVA: "Oh! Paarvati! I have narrated the glory of the first Adhyayam of Bhagavad Gita as revealed by Bhagavan to Sri Mahaalakshmi Thaayaar. Come on! Let us recite this and secure the blessings of Sriman Narayana" IMPORTANT NOTE FOR THOSE EXPOUNDING PURANAS AND THOSE LISTENING THERETO: THOSE WHO GIVE RELIGIOUS DISCOURSES (PRAVACHANAMS): They should feel humble at all times. They should not feel proud of their own proficiency, if any. They should not demand or bargain for any return or remuneration but should give discourses purely in loving dedication to the Lord for giving an opportunity to be able to be useful to his devotees. Otherwise, they will suffer the same fate as befell the parrot in the story. We have heard of the story of Bhishma killing a demon called Bhakaasuran. It is said that this demon was in his earlier life a "PouraaNika" when he used to demand returns form his listeners like the parrot in its earlier birth. He was never satisfied with what he was offered. That is why he was born as "Bhakaasuran" IMPORTANT NOTE FOR THOSE WHO LISTEN: They should voluntarily offer their mite. Those who listened Puraanas but simply walk away without contributing anything were the ones whom Bhakaasuran killed and devoured. ********************************************************************* 3."LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE 2 –written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his "Jayamangala Paada Thittam" (Translated by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center, Chennai). ====================================================================== LESSON 4: "SUCCESSION OF ACHARYAS" ===================================================================== The original "Guru" in our tradition is Sriman Narayana Himself. "maamapi akila lokaanaam Guruh Narayana aguruh" meaning " For me and the entire world the Guru is Narayanan who is without a Guru". Says Vishnu Purana (.1.14). "kamapi Adhyam Guru" (Yathiraja Saptadi) is another term used to indicate the Supreme Being. "The succession of preceptors of our tradition is unique and great" says Swami Desika in Yathiraja Saptadi "for, we have the Lord Himself as our Guru". To reach the Lord, therefore, one should worship as God one's own Guru, then his Guru and so on thus leading to the Supreme one. "Asan Asan ithi Adhi Bhagavattah" He, he and he up to the original Lord is one way of worshipping the succession of Gurus in ascending order (AarohaNam). The other method is "Aa bhagavantath prathithaam anagham achaarya santhathim vande" which means, "from the Lord downwards the line of spotless famous Acharyas which is the descending order (AvarohaNam). Our learned scholars accepted both these methods in the past. In Adhikara Sangraham, a compendium of the Tamil verses appearing in his magnum opus, Srimad Rahasya Traya Saaram, Sri Desika explains the former method through a rich and meaningful verse. After prostrating before my preceptor who implanted real knowledge in me and gave me `life', I successively pay obeisance to the hierarchy of earlier preceptors and then to the Great and compassionate master (Sri Ramanuja) who appeared in Sriperumpudur, to Sri Periya Nambi, Sri Alavandar, Sri Mankkaal Nambi, then on to Sri Naathamuni, Sri Nammaazhwaar, Lord Vishwaksenar and then finally, fall at the feet of ambrosial Goddess Lakshmi and Her Consort, the Supreme Lord, Sriman Narayana. This verse is usually chanted everyday at the commencement of daily worship (Nitya aradhana) and is a `talisman' for all problems. Swami Desika adopts the descending order method in his Yathiraja Saptadi, a seventy-four-verse ode to Sri Ramanuja. In the first verse, he pays obeisance to the Supreme Guru (Aadhyam Vande). In the second verse, he worships Goddess Lakshmi who is ever with Him (sahadharmacharee). In the third, he offers worship to Lord Vishwaksena, the Commander-in-Chief of the divine forces (vande Vaikunta senaanyam). In the fourth is worshipped Sri Nammaazhwaar who (by virtue of his appearing in a trance to Naathamuni (through recitation of Madhurakavi's verses) is declared the Chief of the Vaishnava family (Sataarim thum Upaasmahe). Then come in succession Sri Naathamuni, (fifth verse), Sri Pundarikaksha (Uyyakkondar) in Sixth verse, the illustrious Sri Alavandaar and Sri Mahaapoorna (Sri Periyanambi) in eighth and ninth verses. In the tenth verse, the great master Sri Ramanuja who is also known as Sri Bhashyakaara, Sri Emperumaanaar, Sri Udaiyavar, and Sri Lakshmana Muni etc. After Sri Ramanuja, the lineage of preceptors divides into two, which we shall study later on. To sum up, our preceptor deserves our highest regard and is to be treated as God, then his preceptor and so on up to God Himself. Whoever does so, will get all one wants in this world and in the next. QUESTIONS 1. Who is our first preceptor? 2. Does Goddess Lakshmi figure among Preceptors? 3. In how many methods can we worship our preceptors? Write down the names of the preceptors in each method? 4. How did Nammaazhwaar become Sri Naathamuni's preceptor? ************************************************************ 4. DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar Swami, former Principal, Sri Ahobila Mutt Sanskrit College, Madurantakam ==================================================================== "I have no paternal property: nor have I earned anything: But, on the summit of Hastigiri is my ancestral property. I have decided to sing His glory alone; I shall not engage myself in the childish pranks of singing about seemingly great men…" These are the words of our illustrious Acharya, Sri Nigamanta Maha Desika. Quite appropriately, his son called him the sacred jewel eagerly desired by every true Srivaishnava. Incidentally, we come to know of a true Srivaishnava and his qualities. "Cast aside your desires, cares and anxieties: Surrender unto me: I shall look after your welfare" are the words gleaned out from the teachings of the Supreme Lord. These commandments were truly carried out throughout his life by our Acharya, the greatest of all times. Hence, he became "Sarvatantra Swatantra" and loved by many Non- Srivaishnavites too in his own time. He proved to be a person of attraction not only for his followers but also for Lord Sri Ranganatha and His Consort Sri Ranga Nachiar, the Divine couple, as the Acharya addressed them. Our Acharya combines in himself the great qualities of the teacher and the taught. A true follower of his Sampradaya should at all times strive to follow up his teachings throughout his life. Though it is not possible to raise us to his stature, everyone amongst us in our own miniature world, should try to attain at least a part of his perfect life. Comparing his life, what a great fall we now see in our midst! We do very many things now merely because they are remunerative to us or to someone around us. We engage ourselves in very many activities to get us to limelight of the innocent public, which think us to be great, perhaps! Our desire very often is to be published, photographed and praised very much. "Even a fool does not act without expecting some return" is the motto of this day. We see this striking contrast between the life of the great Acharya and our own lives today. Are we real Sri Vaishnavas? We are ignorant about the real purpose of the teachings of our great Acharya: We are lazy to follow up his teachings: We are even reluctant to give a helping hand to those trying to practice the teachings of the Acharya. Being so ignorant and unwilling, naturally, we do not teach our youngsters the greatness of our Acharya and his teachings. On the other hand, we make our children believe that we are the real representatives of the Acharya. Are we really so? We fail in our duty to educate the youngsters on the right Sastric lines. Our real service to society is in the uplift of spiritually downtrodden youngsters of our community. We must set an example to our children by our simple lives and devotional behavior. Only then, we can be considered to have done some service to our community. Our real service starts with the education of our children in schools, in homes and everywhere, highlighting the simple living and noble thinking which marked the life of our Acharya. May the Acharya give us the courage and necessary help to do our duty on the right lines! (Source: Swami Desika's 7th Centenary Commemoration Volume) ************************************************************ Quote Link to comment Share on other sites More sharing options...
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