Guest guest Posted November 28, 2001 Report Share Posted November 28, 2001 SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// ====================================================================== SRI RANGA SRI VOL 03 / ISSUE 03 DATED 28th NOVEMBER 2001 ====================================================================== Dear Bhagavatas: IN THIS ISSUE: 1. “SRI SANNIDHI AND SRI VAISHNAVAM” – PART 2 : Excerpts from the talk delivered by Anbil Ramaswamy at the “Ahobila Matam Acharya Vaibhavam Conference” held at “Rajadhani Mandir”, Chantilly, Virginia 20151 on 1st and 2nd September 2001. 2. SRI RANGA VIJAYAM – PART 20 – THE 6th ENCLOSURE. >From “Sri Ranga Vijayam” by Purisai Sri Krishnamachariar Swami, Editor, “Nrisimhapriya” (translation in English: Anbil Ramaswamy) We now enter the 6th Enclosure of the temple town of Sri Ranga Kshetram. 3. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE 2 LESSON 8: THREE LIVING GODS- (written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) (NOTE: Lesson 7 “The Sacred mark” was featured in Vol. 2 / Issue 15 dated13th August 2001) A STANDING INVITATION IF you are satisfied with the form and content of the Journal, please spread the word among those interested. You may invite their attention to our Web site where all the issues have been archived for public view at: and encourage them to join by sending an email to : -Subscribe Alternatively, You may suggest us the email addresses of friends who may be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. “SRI SANNIDHI AND SRI VAISHNAVAM” – PART 2 Excerpts from the talk delivered by Anbil Ramaswamy at the “Ahobila Matam Acharya Vaibhavam Conference” held at “Rajadhani Mandir”, Chantilly, Virginia 20151 on 1st and 2nd September 2001. ================================================================== WHO IS A TRUE VAISHNAVA? NARSI MEHTA, a Gujarati poet composed a poem to answer the question "Who is a Vaishnava?" (Devotee of Vishnu) and this poem is said to have influenced Mahatma Gandhi in adopting his famous creed of ahimsa. He enlists the following as the traits of a Vaishnava: (i) One who feels sympathetic on seeing the sufferings of others and rushes to alleviate their sufferings and yet does not feel proud for doing this. (ii) One who respects all living beings alike, and does not engage himself in slandering through mind, word or deed (iii) One who has no ill will towards others and regards all womenfolk (other than one’s wife) as Mother (i.e.) without lust; one who does not indulge in falsehood, one who does not covet others' belongings (iv) One who has banished with a determination Kaama and Krodha (desire and anger) from his mind. (v) One who has totally dedicated oneself to the service of the Lord and humanity - because such service is the true hallmark of a Vaishnava. A TRUE VAISHNAVA IS A TRUE GENTLEMAN A true Vaishnava is a true gentleman and answers to the description given by CARDINAL NEWMAN in these words: “The true gentleman carefully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast; all clashing of opinion, or collision of feeling, all restraint or suspicion; or gloom or resentment. His great concern being to make everyone at their ease and at home. He has his eyes on all his company. He is tender towards the bashful, gentle towards the distant, and merciful towards the absurd. He can recollect to whom he is speaking. He guards against unseasonable allusions, or topics that may irritate. He is seldom prominent in conversation and never wearisome. He makes light of favors and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort. He has no ears for slander or gossip, is scrupulous in not imputing motives to those who interacts with. He is never mean or little in disputes, never takes unfair advantage, never mistakes personalities or sharp sayings for arguments or insinuates evil, which he dare not say out. >From a long-sighted prudence, he observes the maxim of the ancient sage that we should ever conduct ourselves towards our enemy as if he were one day to be our friend. He has too much good sense to be affronted at insults; he is too well employed to remember injuries and too indolent to bear malice. He is patient, forbearing and resigned on philosophical principles. He submits to pain because it is inevitable, to bereavement because it is irreparable and to death because it is his destiny. If he engages in controversy of any kind, his disciplined intellect preserves him from the blundering discourtesy to better though less educated minds. He may be right or wrong in his opinions but he is too clear headed to be unjust, he is as simple as he is forcible and as brief as he is decisive" Let us try honestly to imbibe at least some of these guidelines, and attempt to be true “Vaishnava”. WHO IS A “SRI VAISHNAVA”? Now, let us see who is a Srivaishnava? A true Srivaishnava is one who understands and accepts the following basic truths as revealed in the scriptures and by Azhwaars and Achaaryas: VEDAS AND UPANISHADS: Vedas identify the Lord as “Sriya: pathi”, “Hrees Cha thE Vishnusya Pathni” and Lakshmi as “”Vishnupthnees Cha dheemahi”; and ‘Maadhaveem Maadhava priyaam” Kata Sruthi while explaining the significance of the individual letters of Pranavam says that the Jiva represented by the letter “ma” is the servitor of both the Lord and Thaayaar – “makaaras thu thayOr daasa:” Just like His form is auspicious and at the same time the ultimate resort to the devotees (Subha +Aashraya Tirumeni) and His qualities are also auspicious ((Kalyaana guna ganas), Thaayaar equally has “Subhashraya Tirumeni” and “Kalyanaguna ganas” and like Perumal, is the Siddhopaaya (already existing means) and is always with Him inseparably. That the Lord and Thaayaar are together in all the 5 states of Bhagavaan viz., Param, Vyuham, Vibhavam, Antharyaami and Archaa is brought out be the words: “VaikunTE thu parE lokE Sriyaa Saardham jagatpathi: SRIMAD VALMIKI RAMAYANA In Srimad Ramayana (5.21.15) Sri Sita says ”We are like the Sun and its radiance” - “ananya raaghavena aham Bhaaskarena Prabhaa yathaa”. Sri Rama also expresses almost in the same words: “ananyaa hi mayaa Sitaa bhaaskarena prabhaa yathaa” Elsewhere, it is said that like the whiteness of milk is naturally inseparable, both PerumAL and Thayar are inseparable (aprithaksiddham) Ratnam (gem) and Kaanchana (gold) have intrinsic merit. When they come together, they lend each other a unique brilliance. Likewise, both Perumal and Thayar lend glory to each other as per “Ratna-kaanchana nyaayam” In Srimad Ramayana, Mandodari describes Sita as “Srivatsa vakshaa Nityasree” even when Sri Sita was away from Lord Rama! NAMMAZHWAR Nammaazhwaar very explicitly says this in Tiruvoimozhi 6.10.10 “agalagillen Iraiyum enru alarmel mangai urai maarbhaa” Meaning: “Oh! Lord! You have on your chest Alarmelmangai Thaayaar who refuses to be away from there!’ And, in Tirukkolur Paasuram (6.7.10) he says – “Anaithulagam udaiya aravinda lochananai thinaithalavum vidaaL” meaning “ Oh! Lord of all the worlds! Oh! Lord with lotus like eyes! Your consort will never ever leave you even by a fraction of a millimeter (Thinaithalavum) NANJEEYAR Nanjeeyar says that the Vedas do not mention Sri separately because she is an integral part of Bhagavaan- “thaam na prithak abhidattE Sruthirapi”. BHASHYAKAARAR Bhashyakaarar confirms this saying that whenever Emperumaan is mentioned, it also includes PiraaTTi. “Tad anthar bhaavaath tvaam na prithak abhidaththE Srutirapi” Bhashyakarar commences his Sri Bashyam with the invocatory Sloka with the words “ Brahmani Sreenivaase”. Without “SrI’, the word “nivaase” becomes meaningless! PARAASARA BHATTAR Paraasara Bhattar (1.8.17 of Vishnu Purana) says – “nityaiva Eshaa jaganmaathaa vishnor anapaayinee/ yathaa SarvagathO Vishnu: thathaiva ayam DvijOttama”// meaning: “The mother of the Universe is inseparable; Wherever Vishnu is, she is there too!” VISHNU PURANAM Sri Vishnu Puranam avers that Piraatti also takes Avatars along with the Lord like Sita for Sri Raghava, as Rukmini for Krishna etc “Raaghavatve abhavat seethaa Rukmini krishnajanmani’/ anyeshu cha avataareshu Vishno: Sree: anapaayinee” There is a Sloka that Says that when the Lord takes a divine form, she does so; when He takes a human form, she takes a human form too “DevatvE deva deheyam manushyatvE cha maanushee/ This “anapaayinee” (in-separable-ness) is alluded to by Bhashyakaarar in his Saranagathi Gadhyam thus-“Padmavanaalayaam Bhagavatheem Sriyam Deveem nityaanapayinee Deva Deva Divya mahishee...” “Nitya anapaayinee” means “never ever separated” “Deva Deva Divya mahishee” means “She is the Empress (mahishee) and the Lord of Lords like Bhagavaan Himself” SWAMI DESIKA Swami Desika offers obeisance in Guru parampara Saaram in Srimad Rahsya Traya Saaram first to the inseparable divine couple thus: “Aaadhyou Dhampathi Jagathaampathee” Swami Desika refers to her in Saarasaaram as “Yath Dharmairiha Dharmapathni”. In Sri Sthuthi 6, he says ”Prathyak roope havishi yuvayo: Eka Seshitva Yogaath” – That both the Lord and Thaayaar are ONE in their mastery (Seshitvam ) In Sloka 16, he says “yushmad aikaanthya yuktham” and in Sloka 22, YuvayOr Eka lakshyam Dayaayaa:’ to emphasize this. In Nyaasa Tilakam 4, and Sri Sthuthi 9, he says that like in Yajnas such as Agnishtoma, Havis should not be offered separately to Agni and Soma but together, Atma Bhara samarpanam (Surrender of the soul) should be offered to both the Divya Dhampathis tohether. In Srimad Rahasya Traya Saaram, he says that while doing a Yajna, the Yajamaana should have his wife by his side. In the Yajna of saving the souls, which the Lord performs incessantly, Sri is always with Him. “Sa pathneekanaai kondu yagna deekshithanaana Sarveswaran” ARASAANIPAALAI SRI VENKAATDWARI SWAMI Sri Arasanipalai Venkatadwari Swami in his “Lakshmi Sahasram” says: “Even when the Lord took the form of a Brahmachari in Vaamana Avatara, Piratti never vacated his chest and had to hide her under the “Krishnajinam” (fawn leather piece) lest her glance falling on Mahabali should defeat the very purpose of the Avatara viz. conquering him! “Krishnaajinena samvrinvan vadhhom vakshastha laalayaam” PILLAI LOKACHAR Pillai Lokachar in Mumukshuppadi 166 defines the role of Sri with reference to the Jiva – “When the Lord is the Siddhopaaya, she acts as Purushaakaara (mediatrix) for the soul that surrenders; When He is the UpEyam (the objective), she also becomes the same and receives the Kainkaryam along with the Lord “Avan UpaayamaagumidathilE, thaan purushaakaaramaai Irukkum; Avan praapyanaamidathil thaan praapyaiyumaai kainkarya varthakaiyumaai Irukkum” Pillai Lokachar in Mumukshuppadi 42 says “Like the wife who sticks to the bed of her spouse and at the same time does not give up the cradle of her baby, Piraatti acts as the link between Paramaatma (represented by ‘A” and Jivaatma (represented by ‘ma’ in the Pranavam. “Barthaavin uDaiya paDukkaiyaiyum prajaiyin uDaiya thottilaiyum viDaathe irukkum maathaavaip polE, prathama charama padangalai viDaathE irukkum” Swami Desika goes one step further in describing Piraati’s maternal affection to her child (Vaatsalyam) saying “ Even when the baby bites her nipples while feeding it, the mother bears the pain but does not stop feeding it. She is so full of affection” – “VaatsalyEna nirbharathayaa jananee kumaaram, sthanyEna vardhayathi nashta payodharaapi” Her quality of mercy is revealed most emphatically in Srimad Ramayana. When Hanuman offers to destroy the Raakshasis who tormented her in Asokavana, she says “whether they are sinners or saints, even if they deserve to be killed, noble ones would show mercy on them. Who in this world has not committed sins? She asks. “paapaanaam vaa subhaanaam vaa vadaarhaanaam plavangama Kaaryam karunam aaryena na kaschit na aparaadhyati” No wonder, Ilayaperumal offered to serve the Divya Dhampathis whether awake or asleep, in all circumstances and in all manners “Bhavaamsthu saha Vaidehyaa girisaanushu ramsyatE/ aham Sarvam karishyaami jaagratha: svapathas cha thE’// It is clear from the above that a Srivaishnava is one who understands his / her status as a servitor to the Divine couple. This is the hallmark of a “SRI- VAISHNAVA”. After all the above compelling Pramaanams accepted by all nem. con - How come, Ahobila Matam alone claims to be “Sri” Sannidhi as if “Sri” is its monopoly and as if the other Matams, Ashramams and other votaries of Bhagavad Ramanuja - Swami Desika Darsnam have dispensed with “Sri” in their dispensation? Is it an apparent attempt at over- reaching? Or, is it an attempt to pose a “holier than thou” stance? Please think it over. --- IMPORTANT DISCLAIMER: PLEASE DON’T GET ME WRONG. THIS IS THE “POORVA PAKSHAM”. THE ANSWER, AS IT APPEARS TO MY LIMITED UNDERSTANDING, WILL FOLLOW IN THE NEXT POSTING. ====================================================================== 2. SRI RANGA VIJAYAM – PART 20 – THE 6th ENCLOSURE. >From “Sri Ranga Vijayam” by Purisai Sri Krishnamachariar Swami, Editor, “Nrisimhapriya” (Translation by Anbil Ramaswamy) We now enter the 6th Enclosure of the temple town of Sri Ranga Kshetram. ====================================================================== This enclosure is known as “Chozha King Trivikraman Veedhi”. From the Southern Gopuram, we now go in a clockwise direction. The Disc and the Conch of the Lord guard this Gopuram. It is in this street that the famous festival of “Bhoopathi TirunaL” is celebrated during the “Thai” month when the Lord goes on His rounds seated on the various mounts (Vaahanams) and on the day of float festival moves to the tank. This street is also known as “Utthra Veedhi” where there are houses only on one side, the other side being covered by a tall rampart wall (Madil Suvar). As we turn to the right, we reach West Uthra Street. There is a gopuram in the middle of this street through which we can go to the 7th enclosure and Teppakkulam. Proceeding further, as we turn to the right again, we hit the North Uthra Street, Right at the middle of this street, there is an opening on the left that takes us to Vada Tirukkaaveri. On the right side, there is a Gopuravasal that lets us go to the Thaayaar Sannidhi. If we go straight, we come across the Matam of Sriranga Narayana Jeeyar. It is here that Emperumaanaar stayed doing Tiruvaradhanam etc according to Paancharaatra Aagama. It is here that he appointed the 74 Simhasana Adhpathis to carry the torch of Visishtadvaita Siddhantam. Proceeding still further, we reach the end of this street that turns into the East Uthra Street. In the middle of this street is what is known as “White Gopuram” through which we can go to the 1000 pillared mandap. It is said that Paraasara Bhattar used to go through this Gopuram for doing Mangalaasaasanam to the Lord. On this street is the Ahobila Matam and the Desikar Sannidhi belonging to Poundarikapuram Swami Ashramam. The mansions of Arayars are also on this street. The icon of Utsava moorthi of Lord was taken away by the Muslim rulers to Delhi, where the princess kept is as toy to play with. It is said that Tiruvaranga Perumaal Arayar went to Delhi and with the permission of the Baadushah brought the icon back and did Pratishtai. Hence, the entire Arayar kulam became famous and are celebrated to this day. As we proceed further and turn right, we come back to the South Uthra street where there is the Sannidhi of Manavaala Maamuniugal. ======================================================================= 3. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS FOR GRADE 2 LESSON 8: THREE LIVING GODS - (written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) (NOTE: Lesson 7 was featured in Vol. 2 / Issue 15 dated13th August 2001) ===================================================================== We worship Gods and Goddesses, in fact, several of them, each time with a different prayer. Scriptures also say that Gods can bestow on us what we want. Indeed, Gods are more powerful than we humans. Penance, Homas, Yagnas, Saantis, Abhishekams, Archanas, donations are several methods used to please Gods. Lord Krishna also explains the inter-dependence between Gods and humans in Bhagavad Gita (3/11-12). The Gods are propitiated through sacrifices and being pleased they grant enjoyments to human beings. This is borne out by experience also. However, we do not see these Gods, nor can we attempt to do so. They remain unseen, invisible. But, are there visible Gods? Yes. There are. There are three ‘visible’ Goda. They are Mother, father and Preceptor. The Vedas (Taittriya Upanishad- Sikshavalli) declares in unambiguous terms to worship these three as Gods. “Matru Devo Bhava, Pitru Devo Bhava, Achaarya Devo Bhava”. This means “Treat your Mother as God, Treat your father as God and Treat your Preceptor as God”. This is the advice given by an Acharya to a Sishya when the latter leaves the Gurukula after completion of his studies. The mother has given birth to us, has given our lives. So she is God. The father has supported us, has done the essential rituals for us. So, he is God. The preceptor educated us and shown us the light. So, he is God. Thus, these three are veritable visible Gods who matter the most in our lives. Let us just think about them. Without our mothers, we would not have been born in this world, given a body and nourished us from a totally helpless state to what we are now. No love compares with a mother’s love for her child. She has sacrificed everything of hers to see that her child lives on. We should not even mentally wish any harm to her, but respect her and honor her always. What to speak of despicable people who utter harsh words to their mothers, do not care for them in their old age and even physically abuse them. “They are worse than animals and rank lowliest among the low and are venomous creatures on the earth” - declare the scriptures. Next comes the father. He is responsible for our birth, instills good manners and values in us, sees that we do not go astray, does the obligatory rites and rituals (Samskaras) and is the guiding spirit to our thoughts. Any worship to Gods and any rituals will be incomplete and fruitless, if the father is ignored. We have to keep in view Sri Rama’s implicit obedience of King Dasaratha’s words. He is standing example of filial affection and regard. We call the Supreme Lord as our father. Sri Arjuna tells Lord Krishna “ You are the father of the World’s animate and inanimate beings” - “Pitaasi Lokasya charaacharasya – (11.43). We seek the forgiveness of the Lord as we would from our own father. There are several instances in the Puranic lore exemplifying the regard of son to father. We may see it in recent times by the attitude of Kumaara Varadaachaariar towards his father, Swami Desika in one of his Mangala Slokas. “May Sri Venkatesa who is my father, my Guru who did Brahmopadesam to me and who is my God, my goal and also the means to that end, remain ever auspicious” – “ PitrE BrahmopadeshtrE mE guravE Deivatya Cha/ Praapyaaya Praapakaaya asthu Venkatesaya Mangalam//” Now, we come to the third “living God”, the Preceptor. We cannot underestimate the glory and greatness of the Preceptor who shows us the path to high Heaven and also the rightful way to live in this world. The Vedas say that the Preceptor is essential to realize God. One who worships the Preceptor as God is really a great soul. It is, therefore, necessary to sing the praise of one’s Preceptor as one would praise God. Swami Desika himself points out the way in the last Tamizh Paasuram of Chapter 31 Sishya kritya Adhikaram of Sri Rahasya Traya Saaram: “Etri manathu ezhil Jnaana vilakkai, Irulanaithum maatrinavarkku, oru kaimmaaru maayanum kaanagillaan Potri ugappadum punthiyil koLvathum pongu pugazh Saatri vaLarppathum satrallavO munnam petratharkE” Meaning “Even the Mayan (God) cannot adequately compensate the Acharya who dispelled all ignorance by lighting the bright lamp of learning. Hence, for what was received from the Acharya, what the Sishya does is very little indeed, such as recounting his praise with delight, being in constant meditation of him and extending his growing fervor” Swami Desika has succinctly listed 8 reasons why the Preceptor must be worshipped like God, in his Nyaasa Vimsati verse 2. 1. He removes the darkness called ignorance. 2. He removes sins, grief and sorrow from us. 3. He makes us like him. 4. He terminates our future births. 5. He grants us divine insight. 6. He showers us with overwhelming compassion. 7. He gives us the infinitely superior taste of doing service. 8. He is forever our Lord and Master. We have no means to acquire such a great soul, our Preceptor. Hence, he is another “living God”. In Srimad Ramayana, Sri Rama says (Ayodya Khanda Chapter 30) “ Our highest duty is to obey our parents and carry out their orders” “When our parents and Guru are before us and are amenable to our prayers, why worship God who is omnipotent and independent but is not amenable to the influence of those who worship Him”. “The three worlds are available to him who devotes his life to the service of his mother, father and Preceptor. There is no purer act than such service” “There is not the least doubt that loyal service to these three will ensure knowledge, wealth, children and all joys of life as well as a happy permanent stay in Heaven” When the Lord Himself utters these words, do we need more proof for treating our mother, father and preceptor as “living Gods”? QUESTIONS 1. Who are deemed to be “Living Gods”? 2. What is the greatness of One’s mother? 3. What is the greatness of One’s father? 4. What is the greatness of One’s Acharya? 5. What are the gains that we secure from our Guru? 6. Can we compensate the Guru for what he has given us? ====================================================================== _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp Quote Link to comment Share on other sites More sharing options...
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