Guest guest Posted June 24, 2001 Report Share Posted June 24, 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 / 07 DATED 24th June 2001 =========================================================== Dear Bhagavatas: In this Issue: 1. DESIKAMRUTHAM: "SRI VEDANTA DESIKA- THE GREAT PERSONAGE AND THE GREAT POET - A SKETCH" (Anbil Ramaswamy) -------------- 2. SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 69 to 74 OF ADHYAYAM 3 (PAADAM 1) 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. -------------------------------- 3. GITAMRUTHAM: SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) OF BHAGAVAD GITA Summarized in English (Anbil Ramaswamy) As per Alavandar's and Swami Desika's "Gitaartha Sangraham" from the "Gita Saaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami. ----------- 4. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE 2 – LESSON 5: "THE SUPREME GOD" 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) ====================================================================== 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.DESIKAMRUTHAM "SRI VEDANTA DESIKA- THE GREAT PERSONAGE AND THE GREAT POET - A SKETCH" (Anbil Ramaswamy) Sri Vedanta Desika is a great personality. He was great in thought, word and deed. His accomplishments are so varied, so many-sided and so glamorous that even today, his very name is alluring and inspiring. Above all, he lived his life in God and so he lives eternally in greatness. His writings cover all fields of knowledge and they are so prodigious and so prolific both in content and style. His variegated knowledge – I art, science, religion, philosophy and even in handicrafts is so amazing that even the elite are compelled to admit that he is a rare combination of all the highest powers bestowed on man. Usually, God grants these merits, sporadically with restrictions and reservations. But, Sri Vedanta Desika was an exception and he had God's grace in abundance and his life was so richly blessed and great in many ways and in many respects. 1. Was there anyone great, who was free from egoism and attachments, who was free from pride and prejudice and who was free from the pursuit of power, pelf, name and fame? Yes. There was one. It was Sri Vedanta Desika. 2. Was there anyone great, who considered a clod of earth and a bar of gold as equal in value? Yes. There was one. It was Sri Vedanta Desika. 3. Was there anyone great, who considered friend and foe alike, anyone who treated fame and indignity alike? Yes. There was one. It was Sri Vedanta Desika. 4. Was there anyone great, who was pure and spotless in character, anyone who did not care to earn or to save or to own, anyone who was above pain and pleasure? Yes. There was one. It was Sri Vedanta Desika. 5. Was there anyone great, who lived with one-pointed devotion to God, anyone who lived for enlightening and uplifting others, anyone who tried to bridge the gap between earth and heaven, by erecting a staircase with easy steps to climb and to reach the Kingdom of God? Yes. There was one. It was Sri Vedanta Desika. Such was his greatness and we will do well to follow his footsteps and study his teachings and sublimate our lives. He has set the standards for us all in "plain living and high thinking" for all times. Sri Vedanta Desika's genius covered all fields of human endeavors. He adorned and enriched whatever he touched and he touched only whatever was worthwhile and noble. · He could write with equal felicity either in prose or in poetry; · He can be concise and he can be dilatory; · He can write in simple style and also in ornate style; · He can use simple words and he can use compound words; · He can use both simple words and compound words together, in perfect unity and perfect style. (Vide Raghuveera Gadyam); · He was well versed in Sanskrit and equally well versed in Tamil and more brilliantly well versed in the combination of Tamil and Sanskrit (Manipravalam). · In debate, he was unconquerable. When there was even a slightest adverse criticism of Visishtadvaita philosophy and if there was any illogical view or misrepresentation of our scriptures, Sri Vedanta Desika became as powerful as a lion and his critics and rivals would be forced to save themselves, by retracing their steps, submitting meekly and unquestionably to the overwhelmingly balanced, truthful and logical arguments of Swami Desika's master mind. · As a poet, Sri Vedanta Desika was supreme beyond any comparison. His poetry pulsates with stately and majestic cadence and is filled with divine aroma. Hence, Sri Vedanta Desika's poetry excels that of Kalidasa, the renowned poet of our country. It excels also that of immortal poets of other countries. In imaginative skill, artistic dexterity, and emotional vivacity and in poetic excellence in all its varieties, Sri Vedanta Desika's poetry is unsurpassed. His poetry is the outcome of the dynamic call of Vedanta, to express his Bhakti, which is the crown of all Jnana. His uniqueness as a poet consists in the rare combination of "Kavita Samartya", logical dexterity and spiritual enlightenment. In his poetry, the principle of the doctrines of Visishtadvaita is everywhere diffused. · Sri Vedanta Desika never for a moment forgot the teachings of his great predecessor, Sri Ramanuja and followed his footsteps with dogged and unswerving determination on the great path laid and trodden by the great Paramacharya. When Sri Ramanuja's teachings began to wane 130 years after his demise and when it was losing its grip on the minds of the people, Sri Vedanta Desika appeared on the scene to reinforce Sri Ramanuja's teachings by advocacy and by writing proper commentaries and thereby enriched the great works of Vaishnavite literature in an abundant measure and in a remarkable manner. · Every line of Sri Vedanta Desika's poetry shines with a poetic beauty. But, his "Yadavabhyudayam" has a charm of its own. It is captivating from beginning to end and it is sublime in all its details. In the very beginning of this great work, he himself defines what a poem should be and no poet, except Sri Vedanta Desika, has set such high standards and such noble objectives. (i) It is necessary, he says, that in a poem, words must flow with ease; (ii) The style must be suitable to the meaning; (iii) It must be filled with nine "rasas" (sentiments) and 13 "Bhavas" to develop and strengthen the above sentiments; (iv) It must be suggestive; (v) It must have an exoteric and esoteric meaning; (vi) It must be resonant with "Dwani"; (vii) It must have figures of speech and it must have a proper structure; (viii) Above all this, it must be capable of delighting the whole mankind and its creator; (ix) To crown it all, Swami says hat to be a good poet, one must have the blessings of Sarasvathi, and the Goddess of learning and without her grace, and nobody can become or entitled to be called a poet. This Goddess has undoubtedly blessed Sri Vedanta Desika and his poetry, therefore, transforms all human emotions into divine ecstasies and in consequence his poems shine as masterpieces of poetic art. (x) Every Canto of "Yadavabhyudayam" is pregnant with poetic beauty and it is difficult to pick and choose. A honey-product is honey in its entirety and in parts. For brevity's sake two illustrations are given below: (1) Here, Sri Vedanta Desika enjoys and expresses "Avatara Rahasyam" of the Almighty, in words weighty and sentiments lofty. In any drama on the stage, the different characters acting in it put on the make-up of their cast and act accordingly, completely forgetting their real selves. The success of an actor depends on how naturally and how attractively he conducts himself on the stage to secure and fix the entire attention of the audience and also making the audience to forget all other matters not connected with the show they are enjoying. "Oh! God! Like an actor, Thou have taken Matsya, Kurma Varaha, Nrisimha and human Avataras and you tried to play your part well consistent with your cast. Besides, you tried to hide your real self, which is Omnipotent. But, in your dramatic show of your Avatara, due to your "soulabhya", the devout and the pure hearted who have taken their sole refuge in Thee saw and enjoyed your "Paratva" and also its bliss and magnanimity. Thus, you were able to hide your real personality and your divine shining qualities of your heavenly abode, the Sri Vaikuntam". Can anything be more impressive than this delineation of "Avatara Rahasya"? (2) Here Swami Desika portrays Devaki's pregnancy. How vivid, how devoted this portrayal! It requires the depth of a great poet's imagination. It requires a devoted soul. It requires a deep understanding of nature, beauty and truth. Then only it is possible to paint this picture, in words, which are full of beauty. Devaki has in her the elixir of life, which is "Krishna Rasayanam". The prescription of this "Rasayana" is in the Vedas and properties are also well described in that pharmacopoeia. It is sure cure for all the ills and evils of life. This is not a new drug but an old patent drug well tried by Siddhas and it never failed in its cure. Devaki has taken this elixir. Without any effort on her part, this "Krishna Rasayanam" has made her Super-human and divine. Lord Krishna is the source of all "Ananda" He is a great "Rasika" Himself and He dispenses all "Rasas" to others. Association with Him will remove all the miseries of life and that will transform everything into divinity. Sri Vedanta Desika revels in such soul-stirring sentiments and paints a beautiful picture, in every line of this great poem, which is his masterpiece in thought, imagery, diction and spiritual experience. No account of Visishtadvaita, religion or philosophy would be complete at any time, without reference to the great contribution made to it by our versatile genius, Sri Vedanta Desika. His services to enrich our great literature, and his great, glorious name will never be effaced from the annals of our spiritual lore. May his works inspire us. May his wisdom guide us. May his blessings save us. -------------------------- (This is based on an Article by Dr. V. Rama Iyengar, Bangalore in Sri Vedanta Desika 7th centenary Commemoration Volume) ******************************************************************** 2.SRIBHASYAMRUTHAM: A BRIEF SUMMARY OF ADHIKARANAMS 69 to 74 OF ADHYAYAM 3 (PAADAM 1) 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. ======================================================= ADHYAYAM 3: "UPAAYA ADHYAAYAM". In the first two Adhyayams, Bhagavad Ramanuja firmly established beyond doubt that Sriman Narayana is the Supreme of Supreme. In this Adhyayam, he delineates on the pre-requisites and means (UPAYA) for attaining Paramapadam. Hence, this Adhyayam is known as "Upaaya Adhyaayam". The first requisite is securing knowledge of the Individual Soul (Jeevaatma) and the Universal Soul (Paramatma). It is not that the Jeeva is not aware of this knowledge but due to its association with the body (praakrita Sareera) this knowledge is contracted and constricted, that it is unable to realize this knowledge. Suddenly a moment occurs when it discerns a desire to enjoy the auspicious qualities of the Lord (kalyana gunas); this desire triggers automatically distaste for worldly and sensual pleasures, which it finds to be worthless (asaara). The more it realizes the defects of worldly life, the more it acquires disinterest to it. This is known as "Vairaaghyam". What are these defects? They consist of the pains of the fetus while in the womb of the mother, the pain of birth, old age, disease, hunger, thirst while alive and the trauma of death and the prospect of going through the same routine again and again due to interminable "karma" after a brief sojourn at heaven or hell (also depending on the good or bad karma it had amassed. The circumstances leading to this "Vairaaghyam" is detailed in the first Paadam of this Adhyayam. Hence, this Paadam is known as "Vairaaghya Paadam" ADHIKARANAM 69: TADANTHRAPRATHIPATHYA ADHIKARANAM A Jiva reaches the divine world (Devaloka) as a result of some meritorious deeds (Punya). When this Punya is exhausted, It falls "down to earth". This Adhikaranam describes this process known as "Panchaagni Vidya". According to this the Jeeva is offered to five kinds of fires (Pancha agni). 1st: is "Akasa" where the Jeeva acquires a subtle kind of body known as "Soma Raja". 2nd: It is offered to the fire called "Parjanyam" (rain bearing cloud and comes down to earth in the form of rain. 3rd: The rain is then offered to another Agni called "Earth" where the Jeeva turns into food grain. 4th: The food grain when consumed by the male of the species is offered as "annam" to a fourth category of Agni called "Purusha" 5th: This "Annam" turns into the seminal fluid and gets offered to the 5th category of fire called "Sthree" i.e. female of the species. And is delivered into the world by this "Sthree". This is how the journey of the Jeeva is described in the "Panchaagni Vidya" which avers that the Jeeva traverses through all these stages with the subtle elements (Bhoothasookshma). ADHIKARANAM 70: KRITHAATHYA ADHIKARANAM This Adhikaranam deals with the following doubt. If the Jeeva that goes to divine worlds to exhaust the fruits of its "Punyakarma" completely, how can it return to earth when its balance of Karma is totally exhausted? Bhagavad Ramanuja explains that according to Gautama Dharma Sutra, Apasthamba Sutra etc. the Jeeva does NOT exhaust ALL its "Punyakarma" but still has some left. It is with this balance of Karma that it returns to earth with a newer and better life than before. ADHIKARANAM 71: ANISHTADHIKARYA ADHIKARANAM The previous Adhikaranam talked about the effects of "Punya Karma". This Adhikaranam explains the effects of sins "Papakarma". What is "Papakarma"? Simply stated, it is the Non-performance of what is prescribed in the Sastras (Kritya akarana) and perfomance what is proscribed in the Sastras (akritya karana). Those that incur these sins do not go to the "World of the Moon" (Chandraloka) but go to the seven kinds of hells to experience the effects of their sins. They also do not exhaust all their sins completely but return to earth with some balance of sins unexpended and are born as insects, worms etc. ADHIKARANAM 72: TAD SWABHAVYAPATHI ADHIKARANAM This Adhikaranam clears the following doubt. If the Jeeva which goes to divine world and returns after enjoying fruits of such Punya via moon through "Akasa" mentioned above, does it take the "Akasa" for its body or it is "like Akasa"? Bhagavad Ramanuja's reply is that it does not acquire "Akasa" as its body but the Jeeva itself "looks like Akasa". ADHIKARANAM 73: NA ATHICHIRAADHI ADHIKARANAM How long does the Jeeva remain in the various agnis? The answer is "Not for long" ADHIKARANAM 74: ANYATHISHTITHA ADHIKARANAM It is said that the Jeeva in due course reaches the stage of food grains. The doubt is whether the food grains constitute its body. The answer is that like in the case of "Akasa", which does not constitute its body, food grains also are not its body. Only after the food is consumed by the male and transmitted to the female, the Jeeva acquires a body "as such" in the womb of the mother. ********************************************************************* 3.GITAMRUTHAM: SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) OF BHAGAVAD GITA Summarized in English by Anbil Ramaswamy As per Alavandar's and Swami Desika's "Gitaartha Sangraham" from the "Gita Saaram" of Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami. ==================================================================== ALAVANDAR' GITARTHA SANGRAHAM IN SANSKRIT Nityaatmaa sanga karmehaa gocharaa Saankhya Yogadhee: / Dwitheeye Sthithadheelakshyaa prokthaa thunmohasaanthaye//6 "In the 2nd Chapter, Lord Krishna advises "Saankhya Yogam". "Saankhya" means "Intellect". It is intellect that defines Jeevatma. Hence, Jeevaatma is called "Saankhyam". "Yogam" denotes "Karma Yogam" Sloka 2.12 commencing with the words "na tvevaaham jaathu naasam" till Sloka 2.39 commencing with the words "Yeshaa thEbihithaa Saankhye buddhir yoge thu imaam Srunu" deals with "Saankhyam" i.e. the truth about the Jeevaatma. (Jeevaatma Tattva Jnaanam) Sloka 2.40 onwards deals with the status of intellect with reference to "karma Yoga". This is indicated by the words "Saaankhya Yogadhee prokthaa". What happens when one performs "karma Yoga" with the knowledge of "Self" (Atma Jnaanam)? It results in what is known as "Sthithaprgjnatvam" or "Jnaana Yoga" – an unwavering and well- established determination. ------------ SWAMI DESIKA'S GITARTHA SANGRAHAM (IN TAMIL) "uDalum azhindiDum uLLuyir onru azhiyaadhu ennaippol viDumathu patru viDaathathu aDaitha kirisaigaLe kaDuga unakku uyir kaaTTum ninaivu athanaal uLadhaam viDu mayal enru visayanai thetrinun vithaganE" The body gets destroyed. But, like me, the Jeevaatma that stays with the body lives forever. One should not desire the fruits of action (karmaphala) but should never give up action (karma). This is because Jnaana Yoga that is responsible for realizing the truth about Self (Atma tattva) can be secured only by practicing karma (karmaanushTana). If you continue to perform your duty (which is what karma yoga means), you will secure "Jnaanayoga" COMMENT: In this Chapter, the Lord has clearly stated that body (sareera) is impermanent and subject to decay. Swami Desika has explained what Alavandar indicated by the word "nityaatma" by the words "uDalam azhindiDum". For the indestructible "Soul", the Lord has mentioned "na tvevaaham jaathu naasam" by referring to Himself as an illustration. Swami Desika indicates this by the words "ennaippol" (like me) What is to be given up? The desire for fruits- "ViDumadhu Patru". What can never be given up? Action –"kirisaigaL" ********************************************************************** 4."LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE 2 – LESSON 5: "THE SUPREME GOD" 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, Chennai) ---------------------------- LESSON 5: THE SUPREME GOD (The contents of this lesson have been briefly touched upon in the first series of lessons. Some elaboration is attempted here. More will be found in subsequent lessons) The words "Brahman", "Parabrahman"(Supreme being), "Paramapurusha" (The Highest being) all indicate the Creator, Sustainer and destroyer of this Universe, SRIMAN NARAYANA. He is the "Efficient Cause" and the "Material Cause" of the Universe, the All-Pervading Soul and Spirit, which is immanent in all animate beings and inanimate objects. He is the essence from which all beings are created and into which they are eventually absorbed. The Vedas declare that the Universe is created out of the "will" of the Supreme Being. Let us be clear about the fact that there is ONE and ONLY ONE Brahman and NOT two. This Supreme Being has a form and attributes. This is corroborated by several Vedic utterances, according to our preceptors. We can learn about the Supreme Being only through the medium of Vedas, particularly the Upanishads that constitute the end (philosophical) portion of the Vedas. There are several Sections and Subsections of the Vedas. Only through a study of these scriptural lore can we satisfy our desire to know about the Supreme one (Brahma-Jignasa) Sage Vyaasa codified and classified the Vedas. Besides, he composed Brahma sutras, which are aphorisms on the Supreme Being. This fundamental work is the basis for our awareness of the Supreme Lord. One should carefully and meticulously study the Brahma sutras so as to clearly comprehend the nature and form of Brahman without even a shred of doubt. We should have a clear uncluttered mind and the blessings of the preceptor besides a God given spiritual bent of mind to grasp the truth. We should not indiscriminately burden our minds with several unwanted information from several sources. Swami Desika has shown us the correct path and we should tread only that path to know the real truth. Let us follow him, as is our wont. He has said, " I understand Narayana through the four Vedas". Given below is a translation of an extract from "Pradhana Sathakam", a minor Rahasya text that is a compendium of a hundred most important aspects of our philosophy for easy reference. 14. Sriman Narayana is the highest and most important Reality (Sarva Pradhanam). 15. He is called the highest in the worlds (Loka Pradhanam) because - (i) Of His immensity of size (Brihatvam), His exalted nature (Brahmatvam) and due to the possession of all auspicious qualities (asankhyeya kalyana gunas). He is called Supreme entity (Para Brahman) (ii) of His independence of any support, He is called (Para Tattvam) (iii) Of His illuminating the luminaries themselves, He is the Supreme luster (Param Jyotis) (iv) Of His Indwelling of all souls, He is called the Supreme Soul (Param Atma) (v) Of His being worshipped by all Godly and divine beings, He is called the Supreme Lord (Para Devata) (vi) Of His being the most important goal, He is called the Supreme Goal (Para Gathi) (vii) Of the unlimited extent of His drawing the aspirants of liberation unto Himself, He is called the Supreme limit (Paraa kaashtai). (viii) Of Himself being the highest means of reaching Him, He is called the Supreme Means (Paraayanam) (ix) Of His granting all types of fruits, He is called the Supreme penance (Param Tapas) (x) Of His lending purity to the purificatory actions, He is called the Supreme Purity or Purest among the Pure (Pavitraanaam Pavitram). (xi) Of His lending auspiciousness to auspicious qualities themselves, He is called the Supreme auspiciousness (Manglaanaam cha Mangalam). (xii) By virtue of His being the undisputed natural and inherent highest position among all qualities, actions, means and ends, He is the Supreme Being of the Universe (Loka Pradhanam). QUESTIONS 1. By what terms are Sriman Narayana denoted? 2. Whom should we meditate upon? 3. Does the Supreme Being have a form? 4. Through what means can we know about the Supreme entity? 5. To whom will the truth be revealed? 6. Hoe does the Lord satisfy those who want to know about Himself? 7. Why do we call Sriman Narayana the "Supreme Lord of the Universe"? 8. Explain why He is called- (i) Supreme Entity (ii) Supreme Reality (iii) Supreme Luster (iv) Supreme Soul (v) Supreme God (vi) Supreme Goal (vii) Supreme Limit (viii) Supreme Means (ix) Supreme Penance (x) Supreme Purity (xi) Supreme auspiciousness ********************************************************************* Quote Link to comment Share on other sites More sharing options...
Guest guest Posted July 2, 2001 Report Share Posted July 2, 2001 Sri Anbil Ramaswamy Greetings to you. My sister Vasundara has recently moved back to USA and would like to be added to our rangasri email group. Her mail address is vasundarar@ hotmail.com. My sister and Brother inlaw were living here in newyork from 1972 -1987 at queens, NY. My brother in law's name is Ramarajan. They lived in annanagar, Madras from 1987- 2001 and now back in USA.Thay both are devoted and sincere sishyas of Ahobila Madam Jeeyer.They would really like to be part of our groupand I hope the email address I have given is enough to add them to our group mailing list. if you need further information please email me. Thank you Thara ______________ GET INTERNET ACCESS FROM JUNO! Juno offers FREE or PREMIUM Internet access for less! Join Juno today! For your FREE software, visit: http://dl.www.juno.com/get/tagj. Quote Link to comment Share on other sites More sharing options...
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