SRI RANGA SRI VOL. 2 / 10 d/07/12/01

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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 / 10 DATED 12th July 2001

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Dear Bhagavatas:

In this Issue:

1. SRIBHASYAMRUTHAM:

A BRIEF SUMMARY OF ADHIKARANAMS 75 to 82 OF ADHYAYAM 3 (PAADAM 2) OF

SRI Bhashyam (Anbil Ramaswamy) Based on

(i)"Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami,

Editor & publisher, "Nrisimhapriya",

(ii) "Sri Bhashya Saaram" by Sri T.S. Rajagopalan Swami(and

published by Azhwargal Amudha Nilayam),

(iii) "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary

to Govt. of India

(iv) "Sri Bhashya Saaraswaathinee" by Vaikuntavasi Vidwan

Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya

Peetam, Chennai

(v) "Adhyatmika Saara" by Sokkanvur V Narasimhacharya, Aasthaana

Vidwan, Ahobila Matam published by G.K.Dixit, Dravida Desa Brahmana

Samskrita Sarvakalasalai, Trichy and

(vi) "Sri Bhashyartha Deepika" in Tamil by the above author with

commentaries on "Bhashyartha Manipravala Deepika" of 40th Pattam

Azhagiyasinghar and "Srisootrartha Padyamaalika" of 44th Pattam

Azhagiyasinghar.

 

2. GITAMRUTHAM: SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM) OF BHAGAVAD

GITA Summarized in English

(Anbil Ramaswamy)

"Param Saaram" of Adhyayam 2 of Bhagavad Gita

from the "Gita Saaram" of 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 6: MANTRAS" (Incantations) 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)

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Dasoham

Anbil Ramaswamy

Editor & Publisher

"Sri Ranga Sri"

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1. SRIBHASYAMRUTHAM:

A BRIEF SUMMARY OF ADHIKARANAMS 75 to 82 OF ADHYAYAM 3 (PAADAM 2) OF

SRI BHASHYAM (Anbil Ramaswamy) Based on (i)"Sukha Bodhini" by Sri

Purisai Nadadur Krishnamachariar Swami, Editor &

publisher, "Nrisimhapriya", (ii) "Sri Bhashya Saaram" by Sri T.S.

Rajagopalan Swami(and published by Azhwargal Amudha Nilayam),

(iii) "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary

to Govt. of India (iv) "Sri Bhashya Saaraswaathinee" by Vaikuntavasi

Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva

Vidya Peetam, Chennai (v) "Adhyatmika Saara" by Sokkanvur V

Narasimhacharya, Aasthaana Vidwan, Ahobila Matam published by

G.K.Dixit, Dravida Desa Brahmana Samskrita Sarvakalasalai, Trichy

and (vi) "Sri Bhashyartha Deepika" in Tamil by the above author with

commentaries on "Bhashyartha Manipravala Deepika" of 40th Pattam

Azhagiyasinghar and "Srisootrartha Padyamaalika" of 44th Pattam

This Paadam describes the twin aspects of Paramaatma viz., Being

devoid of all evil and Being full of all auspicious qualities. Hence,

this Paadam is called "Ubhayalinga Paadam". Besides this, this Paadam

deals with the various states of Jive viz., waking, sleeping,

dreaming and swoon which, however, do not affect Paramaatma.

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ADHIKARANAM 75: SANDHYA ADHIKARANAM (Who creates dreams?)

This dispels the doubt whether the dreams seen by a Jiva are created

by the Jiva himself. The doubt arises because Brihadaranyaka Up.

(6.3.10) states that this dream state occurs at the junction of

material world and the Superior world (paraloka). Katavalli 2.5.8

also seems to suggest that the objects in dreams are created by the

Jiva. This Adhikaranam clarifies that appearances in dreams are

really wonderful; they are experienced by the dreaming Jiva only and

not by others. The dream ceases to be when the Jiva wakes up. Also

one sees undesirable scenes in dreams. If Jiva were to create, it

would not create such undesirable situations to himself and get

scared. It is only Bhagavan who can create such wonderful

appearances. In dream state, cognition does not work. Therefore, Jiva

cannot create the objects.

 

ADHIKARANAM 76: TADABHAAVA ADHIKARANAM

Vedas speak of three stages of sleep. During sleep, the Jiva is

oblivious to senses. And is calm. At this stage, the Jiva courses

through certain veins (naadis) and reaches what is called "Pureedat"

(Pericardium)), a fleshy substance in the heart and joins Brahmam

during deep sleep. Thus, sleep state combines in itself the "Nadi",

the "Pureedat" and "Brahmam" The question arises how could the Jiva

be said to sleep in three different locations. When a person sleeps

on a bed spread on a cot in a room upstairs, there is no

contradiction in saying "he sleeps on a bed", he sleeps on a cot"

and "he sleeps upstairs". Thus, it is possible for the Jiva to rest

in the three entities all at once.

 

ADHIKARANAM 77: KARMAANUSMRITI SABDAVID ADHIKARANAM

(The state of Jiva after sleep)

This Adhikaranam dispels the following doubt:

Since it is said that Jivan rests in Brahmam during sleep totally

oblivious of everything including senses, there is no difference

between a "Supta" (One who sleeps) and "Mukta" (one who is liberated)

and it would appear that the one who wakes up from sleep is different

from the one that became one with Brahmam (like a mukta). The answer

is that as per Karma, Remembrance, Veda Vakhyas and the scriptural

description of the rules and routes relating to Moksha, it is the

SAME Jiva who went to sleep that wakes up.

 

KARMA refers to the good and bad deeds done by the Jiva before going

to sleep, which the Sastras say can be expended only by the same Jiva

experiencing the effects thereof. Otherwise, it would amount to some

other Jiva experiencing the effects of karma committed by the one who

went to sleep. REMEMBRANCE relates to the feeling of "I slept"

experienced by the Jiva on waking up. Chandokya Up. States clearly

that a Jiva in whatever body, human, lion, tiger etc. wakes up in

the SAME body. The state of sleep cannot be equated with the state of

mukti because a mukta has perfect knowledge, knows all ands enjoys

all at all times. During sleep, the senses merely take rest (or so to

say, a vacation). Hence, it is the SAME Jivan while at sleep and

while waking up.

 

ADHIKARANAM 78: MUGDA ADHIKARANAM

(The state of "Moorchaa"-fainting)

This stage can be understood as half way between life and death. In

this state, there is no consciousness comparable to the one in

awakened state or in a dream state. While sleep is a stage of senses

taking rest, "moorchaa" is a stage beyond this but definitely not one

of death, because at death there is no breathing even. It can be

understood as one being "half-dead and half-alive". Hence described

as "Mugda ardha Adhikaranam"

 

ADHIKARANAM 79: UBHAYALINGA ADHIKARANAM

Since the defects of Jiva have been expounded in detail earlier, a

doubt arises whether the Paramaatma who is the Indweller of such

defect laden Jiva be affected by these defects. The answer is "No".

Srutis elaborate repeatedly on two aspects of Paramaatma viz. (10

Being totally bereft of all defects (akilaheya pratyanika) and (2)

Being full of all auspicious qualities (Asnkhyeya Kalyana guna gana).

So, no defect can ever inhere in Paramaatma. Chandokhya Up. 8.1.5s

that Paramaatma has no afflictions such as sins, old age, death,

sorrow, hunger, thirst etc., that He has an uninhibited "Sankalpam"

(will), that there is nothing He desires that He cannot get. Vishnu

Purana (46-48) also describe Him as of extreme luster, limitless in

Knowledge, valor, power etc. and is totally devoid of "Klesa"(sorrow)

or suffering. He enters into the sentient and the insentient as

Indweller out of His own freewill and directs them. Mundaka Up.

Likens the Jivaatma and Paramaatma to twin birds perched on the same

tree, the former eating the fruits while the latter just witnesses

without consuming the fruits. Though they are together, the Jiva

suffers while the Paramaatma does not.

 

Another doubt is how some Veda Vakhyas while describing the

Qualities of Brahmam dismisses one by one saying "Not this", "Not

this" (Neti, Neti). The answer is that the expression does not negate

the qualities but precludes impressions that that the qualities are

limited "to this, that or the other thing only".

 

ADHIKARANAM 80: AHIKUNDALA ADHIKARANAM

(Brahmam vis-a-vis Achetanas)

Some Veda Vakhyas declare that all objects wit or without form or

name are "Brahma Swaroopam". In certain other contexts, Veda Vakhyas

aver that Brahmam and Achetanas are different. Bhagavad Ramanuja

reconciles this paradox by saying that at the time of deluge

(Pralaya), Brahman inheres within Himself the entire cosmos

indistinguishably and at the time of creation releases them with

their own individual name, form etc. along with the balance of their

individual Karma as they had before the deluge. Like the Jivas ,

Achetanas also form the limbs (amsa) and modes (prakaaram) and body

(Sareera) of Brahmam. Like the defects of Jivas, those of Achetanas

also do not affect Brahmam.

 

ADHIKARANAM 81: PARAADHIKARANAM

(Explanation of the word "Sethu")

This dispels the doubts arising out of 4 Veda Vakhyas which say-

(i) Brahman is verily a bridge (Sethu) (Vide Chandokhya Up. 8.4.1 )

(ii) Brahmam is verily the bridge for leading the Jivas to Moksha

(iii) Brahman has 4 Padas and 16 kalais (4.5.8 ibid)

(iv) There is one greater than the greatest.

All these suggest that being a bridge, Brahmam serves only to take

the Jiva to the other side and since Brahmam is considered the

greatest, the statement at (iv) suggests that there is something

greater than Him.

 

Bhagavad Ramanuja explains that the purport of likening Brahmam to a

bridge to show that it serves to keep apart and protect the objects

on either side (vide Chandokhya Up. 8.4.1 "Yeshaam Lokaanaam

asambethayaa". The description of Brahman having 4 Paadas and 16

Kalas is only to facilitate meditation on one or the other aspect in

Upasana (Bhaktiyoga). Numerous Sruti Vakhyas declare that there is

nothing greater than Brahmam.

 

ADHIKARANAM 82: PHALA ADHIKARANAM

(On enjoyment here and hereafter)

This Adhikaranam establishes that Brahmam who has all auspicious

qualities is the one who grants the fruits of meditation. The

qualities of Brahmam were delineated only to help Chetana to meditate

on one or the other of the qualities easily. Brihadaranyaka Up.

Clearly says that Bhagavan who has no birth is the one to grant all

benefits of wealth in this world and moksha in the other world.

Whether it is yaaga, Dhaana, Homa or Upaasana, the deities invoked

also seem to grant the fruits thereof. But, in fact, all these are

granted ONLY by Bhagavan who is their Indweller. This is like paying

taxes to the Revenue authorities and derive the benefits granted by

the ruler. In short, Bhagavan is the real benefactor.

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2. GITAMRUTHAM:SUMMARY OF ADHYAYAM 2 (SANKHYA YOGAM)

Summarized in English (Anbil Ramaswamy)from "Parama Saaram" of

Adhyayam 2 of Bhagavad Gita from the "Gita Saaram" of Vaikuntavasi U.

Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava Chariar Swami.

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DRITHARASHTRA: What counsel did Krishna give to Arjuna?

SANJAYA: Krishna advised Arjuna not to show mercy to enemies

KRISHNA: Your mercy is misplaced and ill timed. Your pity at this

juncture will strip you of your kingdom and its enjoyment and you

will lose the other world also. You acted as a eunuch while in Virata

country incognito. Perhaps, you have a hang over of that role!

ARJUNA: Bheeshma, Drona and other Acharyas are our Acharyas at whose

feet, we should offer flowers in obeisance. How come, you ask me to

strike them with arrows? You killed Madhu but not your Acharya,

Sandeepani. Why a different yardstick for me?

KRISHANA: Your Acharyas have come to fight and finish you. If you do

not fight those who have come to fight, how can you gain victory and

kingdom and the benefits accruing from them?

ARJUNA: How can I enjoy anything gained with my hands stained with

their blood. I would rather live by begging.

KRISHNA: Living by alms is the Dharma of Brahmins only; But, you are

a Kshatriya so, Such a life is also sinful for you.

ARJUNA: I agree. But, between the two, I feel killing Acharyas is a

worse sin.

KRISHNA: In that case, don't you think you will be killed by your

enemies?

ARJUNA: So be it!. I am confused. I am your disciple. I surrender

unto You. Pray advise me as to what is best for me in the

circumstances.

 

Whereupon. Krishna commenced the Gospel of Gita (Gitaa Avataaram)

KRISHNA: Oh! Arjuna! You do not seem to be aware of the distinction

between body and soul. The soul is indestructible. Let me share a

secret with you. There was no time when Your soul and mine did not

exist nor will they ever cease to exist in future. So also, those of

Bheeshma, Drona et al. Why should you grieve about the indestructible

Atma?

ARJUNA; If this were so, how do people talk about birth and death?

KRISHNA: When the Atma gets into the body it is called birth. When

the Atma leaves the body it is death. It is that simple.

ARJUNA: OK. But then, how about the body? Is not destroying the body

of my Acharya a matter for grief?

KRISHNA: In any event, the body is going to fall at some stage. Why

should one grieve over what is inevitable to the body?

ARJUNA: How do you say Atma cannot destroyed while the body can be?

KRISHNA: Atma cannot be put an end to by fire, weapons etc whereas

the body is subject to deterioration and decay.

ARJUNA: If this were so, what is the meaning in people saying "He

killed a man", "He killed a goat", "He killed a cow" etc?

KRISHNA: This only means the act of releasing Atma from the body. All

that is said to be born at the beginning relate to the Atma

acquiring a body. And, death at deluge relates to the separation of

the two. Atma assumes a new body and this is called "rebirth"

ARJUNA: Just because a new body is acquired, there is no guarantee

that the new body would be a better one.

KRISHNA: Just like a person discards his old and worn out clothes

Atma sheds its old body and assumes a fresh and better one.

ARJUNA; Just like the body experiencing pleasure and pain, will not

the Atma also be subject to such experiences?

KRISHNA: The pleasure and pain are experienced by Atma because of its

association with the body. Let me remind you again. There is no

greater duty for a Kshatriya than to fight his enemies. You did not

seek war. Luckily, it has been thrust on you. Such an opportunity can

come by to a Kshatriya only because of meritorious deeds done earlier

(Poorva krita Punyam).

ARJUNA: What will happen if a Kshatriya abandons fighting?

KRISHNA: If you do not do your duty of fighting, you will incur the

ignominy of defeat and the sin attaching to your deserting your

prescribed duty.

ARJUNA: I am against fighting not out of fear but out of love. How

can that be a sin?

KRISHNA: That is where you make a grave mistake. Love at the wrong

place, at the wrong time towards wrong persons is bad in itself;

Further, everyone will say that you ran away from the battlefield for

fear of defeat. Is there an ignominy worse than this for a Kshatriya?

If you get killed, you will reach "Veeraswargam"; if you win, you

will secure a kingdom you are lawfully entitled to.

ARJUNA: Even if I were to gain all the three worlds, I would not

plump in for that for the enjoyment of dubious and evanescent

pleasures they can give.

KRISHNA: You don't desire the fruits of war. So long as a Kshatriya

fights without desire for fruits,, whether he wins or loses, is bound

to be relieved of the pangs of "Samsara" So, this is the only "do-

able" thing for you. This is known as "Karmayoga".

ARJUNA: If Karmayoga is a means to Moksha, I would like to know more

about it.

KRISHNA: Any action without an eye on the fruits thereof

(Nishkaamyakarma) saves one from "samsara". Even if it could not be

observed to perfection due to constraints of time, place etc., it

will not go waste but would propel the doer towards liberation.

ARJUNA: You talk about action without desire for fruit. What about

action with desire for fruit (Kaamyakarma)?

KRISHNA: Only those who have mundane desires are tied down to objects

of worldly enjoyments. Those who seek "Moksham" should avoid such

actions.

ARJUNA: If you say that we should not desire for fruits, why would

the Vedas prescribe performance of numerous "Kaamyakarmas"?

KRISHNA: Vedas are common to all. They prescribe modes for achieving

various desires such as wealth, health etc. To that extent, such

parts of Vedas are useful to seekers thereof. Vedas also provide for

means to "Moksham". Those who seek liberation, should adopt such

means and give up all else.

ARJUNA: If we have to give up "all else", does it mean that we should

give up also various obligatory karmas like Nitya and Naimittika

Karmas?

KRISHNA: The Vedas aver that such Karmas also yield fruits with the

difference that those who abandon Nitya and Naimittika Karmas are

ineligible for any other Vaidika Karmas. The non observance itself

constitutes an unforgivable sin. The observance of Nitya and

Naimittika Karmas obliterate sins committed on day-to-day basis.

Whatever has been prescribed as such need to be observed but without

attachment to fruits.

ARJUNA: "Kaamya Karma" itself means "action with desires for fruits".

How can the same Karma be both "Kaamya" and "Nishkaamya" all at once?

KRISHNA: There is no difference in the Karma itself. The difference

lies in the intention and attitude of the kartha. For

example, "Agnishtomam" if done towards some end in view, the doer

will derive the desired end; If it is done purely as a dedication to

the Lord, it will make for liberation.

ARJUNA: If the intent is right, can it lead to "Moksham"?

KRISHNA: When one does action with the right intent, it will lead to

what is known as "Stihaprgjnatvam" (steadfastness in cognition)and

control of mind.

ARJUNA: What does a "Stithapragjna" do?

KRISHNA: There are 4 stages in this: viz.

(i) Yathamaana Samgjnaa: Avoiding sense involvement in mundane

matters and directing the mind towards soul-realization.

(ii) Vyathireka Samgjnaa: If due to Lord's grace, one gets something

pleasurable, on will not be unduly elated; Similarly, if something

undesirable befalls one's lot, one will not bemoan it, taking it as

Bhagavad Sankalpam.

(iii) Ekendriya Samgjnaa: Whether a happy circumstance slips out of

one's way or an undesirable circumstance confronts, one will remain

calm unaffected by attachment, fear, envy etc but would be

concentrating on Atma.

(iv) Vaseekarana Samgjnaa: A stage where one is satisfied only with

the constant Atmaanubhavam without any tinge of other considerations.

ARJUNA: This is highly confusing. Only when one gets rid of desires,

one could concentrate on Atma; Only when one realizes Atma one could

get rid of desires. Is this not self-contradictory? (anyonya aashraya

dosham)

KRISHNA: Let me tell you how desire can be removed even before

realizing Atma. Even if you are not able to succeed in the first

place, try as hard as you can depending entirely on my form

(Divyamangala Vigraham) and my nature (Subhaasraya Swaroopam).This

will remove sins, control desires ensure self-realization.

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

for GRADE 2 LESSON 6: MANTRAS" (Incantations) 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)

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LESSON 6: MANTRAS

That which protects the thinker or chanter is called Mantra.

(mamanaath thraayate iti mantrah) Whoever meditates upon a Mantra

(Incantation or chant) will be elevated depending upon the nature of

the Mantra. They instill a sense of confidence that an unseen force

will help us in our efforts. They give rise to soul-force, spiritual

strength which will help us achieve what we cannot achieve through

ordinary worldly means.

 

Mantras are of different kinds. Some are peaceful (Shanta), other are

fierce (ugra). Some are directed against others, inflicting pain,

creating confusion in other's minds, making them dumb, causing

accidents to happen to them, contriving them to be bedridden with

chronic ill health etc are some. Such incantations are called "base"

vile, low, mean also called "Tamasa mantras".

 

Mantras chanted for fulfillment of desires such as begetting

children, acquiring wealth, appeasing planets etc are

called "Passionate" or "Rajasa Mantras". Mostly, we indulge in these

activities in our daily lives.

 

The best mantras, which suit our nature, our tradition as

Srivaishnavas, which do not harm others, which do not yield to

temptations, which bring immense benefits to ourselves as well as

others are called "peaceful" or "sattvic mantras". They include

Ashtaakshara, Dvayam, Charamasloka, Shadaakshara, Dvaadasaakshara

etc. They are best learned through Acharyas and should be chanted

daily. Usually, they are imparted during the time of Samsrauyana,

endowing us with insignia of a Vaishnava.

 

It should also be known that fierce, low and passionate mantras

require great careful preparation and observance of vows; any lapse

therefrom will badly affect the persons who chants or initiates them.

 

"Gaayatri Mantra" in honor of the Savitru Devata is a very important

mantra which is taught at the time of thread ceremony of an

individual and is the bedrock of all other mantras. Without a

knowledge of this mantra, no one can do religious rites, just like

without surface say, a wall, we cannot paint pictures. This mantra,

therefore, forms part of Sandhyavandana which is to be performed

thrice a day at any cost.

 

There are people who are initiated in several mantras by their

preceptors or family priests or scholars at various times of their

lives, all with good intentions. But, they fail to protect them by

irregularly daily chanting them. By doing so, they lose whatever

power they wished to attain and also bring discredit to their

preceptors. It is like obtaining good seeds for cultivation and

spraying them on barren lands.

 

For religious rites, several mantras are to be chanted but all of

them are not needed all the time. We must, therefore, concentrate on

certain essential positive mantras and stick to them.

 

The Alwars have all described the Supreme Lord as "embodiment of

Mantra". Reference may be made to Tirunedumthaandakam of Thirumangai

Alwar, Sri Poigai Alwar, to quote only a few. They uniformly aver

that the Lord can be pleased by chanting mantras correctly and

regularly.

 

Manu declares that chanting mantras is necessary for menfolk. But,

our preceptors have clarified that Vaishnava mantras (peaceful

variety) can be chanted with slight change in pronunciation of

the "Pranava". This can be learned through one's preceptors.

 

In fine, let us chant Mantras as part of our efforts to elevate

ourselves and reach Godhead rather than acquiring power and pelf

through them.

 

QUESTIONS

1. What does the word "Mantra" mean?

2. Describe what is meant by Sattvic, Rajasic and Tamasic Mantras?

3. What is the importance of Gayatri Mantra?

4. Give examples of what one can achieve by chanting Mantras?

5. What are the Mantras specially suited for Vaishnavas?

6. Can one learn many Mantras?

7. Write your experiences in chanting any particular mantra of your

choice and how it has benefited you?

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