SRI RANGA SRI VOL.03 / ISSUE # 36 dated 15th August 2002

[Guest guest]

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

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 Sri cha VardhathAm//

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SRI RANGA SRI VOL.03 / ISSUE # 36 dated 15th August 2002

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EDITORIAL:

Dear Bhagavatas:

By the grace of Divya Dampathis and Asmad Acharyan, the Upanayanam of my

grandson, Chi. Pradhyumnan went off very well. We had the baaghyam of having

darsanam at close quarters at almost all the Divyadesams visited and had

been blessed with audience of almost all Yathivaras,Acharyas and Scholars.

 

Some interesting details will be posted later on.

 

An important highlight of this visit was that H.H. Srimad Andavan of

Poundarikapuram Swami Ashramam, Srirangam initiated the undersigned into

“Sri Lakshmi Hayagriva Mahaa Mantram” as he did into “Sudarsana Mahaa

Mantram” on an earlier occasion.

 

On 9th August 2002, we returned safe to Cleveland, where I will be staying

for sometime for giving instructions on Sandhyavandanam to a group of kids

in this place who had Upanayanam recently and classes on Tiruvaaraadana

kramam and Swami Desika StOtrams and Prabandams to those interested to

learn.

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So far, 27 Issues of Vol.1, 15 Issues of Vol. 2 and 35 Issues of Vol. 3 of

“Sri Ranga Sri” have been released. These issues have been archived for

public view at-

.

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at

SrirangaSri%20Index/srs-vol1-ind\

ex.html

for Volume 1 (Issues 1 to 27)

SrirangaSri%20Index/srs-vol2-ind\

ex.html

for Volume 2 (Issues 1 to 15):

SrirangaSri%20Index/srs-vol3-ind\

ex.html

for Volume 3 (Issues 1 to 35)

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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IN THIS ISSUE

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 12: Prakrutam Achaarya (Verses 10 and 11)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

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2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 15

(Translation by Anbil Ramaswamy)

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We have so far presented in the form of catechism, 57 questions raised and

answered by H.H. In this Issue, we present Question 58 on Dasaratha’s going

back on his promise to accompany Sage Viswamitra.

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Question 58: Do you know why Dasaratha reneged on his promise to himself

accompanying Sage Viswamitra instead of sending Sri Rama and Lakshmana with

him?

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Copies of the book can be had from anyone of the following:

1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)

2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross,

Besantnagar, Chennai 600 090 (Phone: 490 0327)

3. Sri N.K.Ramaswamy 213 East Uttara Street,

Srirangam 620 006 (Phone: 434 438)

4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar,

New Delhi 110 064 (Phone:5492877)

5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet,

Bangalore 560 018 (Phone: 6511056)

6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion

East,Mumbai 400 002 (Phone: 4094 495 / 4095 582)

7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar,

Chennai 600 017 (Phone: 8280949).

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3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 15 (84 to 86)

(Anbil Ramaswamy)

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4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 11

(Prasnam 34 & 35)

(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of

India)

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EDITOR’S NOTE: The “Yaksha Prasnam” is an important topic in which very many

esoteric truths are discussed in a conversation between Dharma in the form

of a Yaksha and Dharma – putra -Yudishtira. Though Yaksha’s questions and

Yudishtira’s replies may appear, on the face of it, simple and commonplace,

there is deeper philosophical significance beneath them. There are about 125

Questions and Answers that reveal these in a subtle manner but with deep

undercurrent of practical wisdom. The author who has done intense research

on the subject brings to light these aspects in simple, clear and

understandable English, for our benefit)

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5. SRIMAD RAHASYA TRAYA SAARAM –

THE PEERLESS PRECEPTOR- PART 12

By Sri Sadagopan Iyengar, from Coimbatore

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1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM) Part 121: Prakrutam Achaarya (Verses 10

and 11)

By Sri C. G. Balaji

{Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore

and a Sishya of Parakala Matam

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SANYAASAASHRAMA-SWEEKAARA (ASCENT TO THE MONASTIC ORDER)

 

The glorious path of his preceptors he chose to trace

On the banks of the river that flowed with grace

The holy order of ascetism he did embrace

Beseech we the holy feet of Gopala Deshika, the infallible – 10

 

Many eminent persons such as the late 44th Jeeyar of Ahobila Mutt, Ubhaya

Vedaanta NAVANEETHAM RAMADESHIKACHARIAR SWAMI, MADURANTAKAM SRI

VEERARAGHAVACHARIAR SWAMI, Mannargudi M.S. Rangacharya Swami, Vennatrankarai

Velaamur Sowriraja Iyengar and a host of others seconded Srimath

Vennatrankarai Andavan’s decision and Srikaaryam Sriman Rajagopalacharya

decided to follow the glorious path of his preceptors.

 

On the banks of the river Vennar in Tanjavur that flows with such grace,

Srikaaryam Sri Rajagopala Swami embraced sanyaasam and ascended to the

Achaarya Peetam in a picturesque ceremony in the divine presence of Thanjai

Neelamegha Koil Perumal.

 

The place appropriately chosen for this solemn purpose is twice blessed.

Three of the 108 Divya Deshas lie here close to each other. It is the native

place of Vennatrankarai Srimath Andavan and the resting place of

Veliyanallur Srimath Andavan. Its association with three of our

Poorvaachaaryas- Sri Nainaraacharya, Sri Brahma Tantra Swatantra Parakaala

Maha Deshikan and Saakshaat Swami further sanctifies it.

 

The Ashrama Sweekaaram took place on 20th February 1982, shukla Dwadasi day

of (kumbhamasa) Maasi month in the cyclic year Durmathi, constellation of

poorvaashada when he assumed the new name - “Srimath Gopala Deshika Maha

Deshikan”.

 

On the previous day, on Ekaadasi day, he performed Jeeva shraaddha as Anna

shraaddha. As many as 16 scholars participated in the Nimantranam like U.V.

Madurantakam Vidwan Veeraraghavachaya Swami, Vidwan Villupuram Madhavacharya

Swami, AHOBILA MATAM SRIKARYAM SWAMI, PERIYAASRAMAM U.V PADUKAA SWAMI,

Vaduvoor Salakshana Ganapaatigal who acted as Brihaspathi, Bangalore Veda

Vidwan Swachchandam Anantachariar Swami who acted as Brahma.

 

Throughout the night, he kept awake along with others when Madurantakam

Swami delivered discourses on Satkatha and Vedaanta. Over 500 shishyas,

abhimanis and scholars witnessed the occasion. Never before in the annals of

any Matham or Ashramam had such a ceremony been performed.

 

Swamy took to the fourth order in the constellation of Poorvaashada, which

happens to be Thirukkudanthai Deshikan’s avatara nakshatram.

 

The then Parakaala Matham Swami, Srimath Abhinava Ramanuja

Brahmatantra-Swatantra Parakaala Yatindra Maha Deshikan presented as

Hayagriva Prasadam a Kamandalu and Kaashaayam (ochre robe).

 

Madhurantakam Swamy who also composed Swamy’s ‘taniyan’ or laudatory verse

suggested the name Gopala Deshika Maha Deshikan. He explained the meanings

of the verse he had composed and immediately it was voted unanimously, to be

recited by all his shishyas as his taniyan.

 

Soon after ashrama sweekaaram, Swamy remembered his Achaarya, Srimath

Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Maha Deshikan. It seems

that Srimath Abhinava Ranganatha Parakaala Swamy had made a prophecy that

Sriman Gopalaacharya, (our Swamy in poorvashramam) shall take to the fourth

order and adore the Achaarya Peetam of Poundarikapuram Ashramam.

 

After his Ashrama sweekaaram our Swamy said "My Swamy, Srimath Abhinava

Ranganatha Parakaala Maha Deshikan, who was like a rishi, made a prophecy

that I shall take to Sanyasam and that has come true today”. A great

Tadheeya Aaraadhanam was performed after this. Swamy stayed at

Vennatrankarai kshetram for a while and later arrived at Srirangam on foot.

 

Swamy’s quality of being totally blemishless and infallible - that is one

who is incapable of a sin is extolled in this verse.

 

PEETAADHIPATYAM (REIGN AS A PRECEPTOR)

 

Of his masters is he the divine confluence

Blessed is he with all their spiritual affluence

His words so powerful has a lasting influence

Beseech we the holy feet of Gopala Deshika, the unassailable – 11

 

>From the very first day, Swamy adhered to stern discipline and pursued the

highest grade of Sannyasa achara. He partakes food only from a Vaishvadeva

observer. His prowess in Vedanta is so profound that one wonders “Oh! Is he

the confluence of all masters of yore?” He has been blessed with all the

spiritual affluence or the wealth of knowledge from all his Achaaryas. His

words of wisdom have a lasting effect indeed. He advises everyone to perform

ordained anushtaanams without fail and greatly encourages Veda Adhyayanam.

Pupils, who have been recipients of these words of his, have been found to

have had a divine transformation and have ordered their lives to a

reasonably orthodox fashion.

 

He who remains steady like the deep waters of Ganga at all times. This

quality of Swamy being unassailed is glorified in this verse.

(To Continue)

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2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 15

(Translation by Anbil Ramaswamy)

We have so far presented in the form of catechism, 57 questions raised and

answered by H.H. In this Issue, we present Question 58 on Dasaratha’s going

back on his promise to accompany Sage Viswamitra.

------

Question 58: Do you know why Dasaratha reneged on his promise to accompany

Sage Viswamitra instead of sending Sri Rama and Lakshmana with him?

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When Sage Viswamitra wanted Sri Rama to go with him to the forest to fight

the Rakshasas, Dasaratha first offered to accompany the sage himself instead

of sending Sri Rama. Later on when the Sage mentioned the name of Ravana as

the one who had sent his emissaries to spoil the Yagas performed by the

Sages, Dasaratha promptly went back on his promise because he was scared of

Ravana.

 

Why was he so scared?

 

Answer: Vide Pages 329-331 of the book

 

“Ananda Ramayana” presents a picturesque, blow by blow account of what

happened earlier in a kind of flashback with consummate dramatic effect like

in a modern crime thriller movie.

 

Scene 1: Venue: Sarayu river:

Dasaratha and his advisor Sumantra are having fun in a water sport in the

river Sarayu.

Enter: The messengers from the King of KOsala with the good tidings of the

proposed wedding of Dasaratha with Kousalya and invite him to proceed to

KOsala for the function.

 

Scene 2: Venue: Ravana’s Court in Lanka:

 

Enters: Brahmaa into the court of Ravana at the same time. In the course of

a conversation, Brahma informs Ravana of the forthcoming wedding of

Dasaratha with Kousalya, with a rider that Lord Sriman Narayana would be

born out of this wedlock to kill Ravana in due course and then leaves the

court.

 

Scene 3: Venue: Sarayu river:

 

Incensed with rage at the prospect of his own death at the hands of the

progeny of Dasaratha, Ravana rushes to Ayodhya and reaches Sarayu River,

where Dasaratha is still boating. Ravana kicks the boat so violently that it

breaks into pieces pushing down Dasaratha and Sumantra in the gushing waters

of Sarayu. Thinking that both would have drowned and met with a watery

grave, Ravana in post haste makes it to KOsala country. But, fortunately,

the two catch hold of some pieces of the boat and swim to safety and reach

an unknown destination - an island.

 

Scene 4: Venue: KOsala Country:

 

Ravana offers stiff fight to the King of KOsala, kills him and abducts

Kousalya. Thinking that someone might rescue her, if she were kept in Lanka,

Ravana locks her up in a casket and entrusts it to a friendly whale for safe

custody. The whale, however, places the casket on an island and goes on to

fight with its own enemies.

 

Scene 5: Venue: The Island:

 

It is the same island in which Dasaratha and Sumantra are taking refuge!

They open the casket. Lo and behold! They are agreeably astonished to see

Kousalya inside the casket. The wedding of Dasaratha and Kousalya takes

place at the appointed auspicious muhoortham as per the “Gaandharva” type of

marriage permitted for the princely class.

 

Scene 6: Venue: Brahma LOkam:

 

Ravana rushes to Brahma’s place and reports all that he did and boasts how

he has thwarted the impending wedding and averted the consequent danger to

himself. Brahma comments - “None can change destiny”.

 

Scene 7: Venue: The Island:

 

Ravana rushes with Brahma to the island to prove what he has done. He orders

the whale to bring the casket and open it. In the place of one person,

Kousalya (who Ravana imagined would have died of choking), he finds Kousalya

alive and kicking. Much to his chagrin, he finds not only Kousalya but also

Dasaratha, hale and healthy, with all the tell-tale evidence of their

wedding and duly accompanied by Sumantra, the witness!

 

With confusion worse confounded and nonplussed, Ravana draws his sword to

kill all the three but then Brahma intervenes advising him to desist from

being so rash but to think patiently, lest he should invite his own instant

and inevitabledeath. Ravana calms down, sheaths his sword back and orders

his guards to arrange for the safe passage of the threesome to Ayodhya,

having become reconciled to the “fait accompli” of Dasaratha’s marriage.

 

“Ananda Ramayana” avers that it is this episode that struck terror in the

heart of Dasaratha and prompted him to avoid facing the wrath of Ravana

again. It is because of this that he reneged on his offer to accompany the

Sage to fight against Ravana and his cohorts.

(To Continue)

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3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 15 (84 to 86)

(Anbil Ramaswamy)

(S) Sanskrit(T)Tamil (M)MaNipravaaLam (a mixture of Sanskrit and Tamil)

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84. “ apahaarangaLil yEdEnum onru svaroopathil mridu prgjnanaai aatma

samarpaNam paNNinavanukku vipareeta samsargathaalE varum aagil “dattasya

haraNE cha” engira apahaarathilum koDiyadaai, “kaLavu koNDu koDutha

dravyathai meelak KaLavu koNDaar pOlEyaam” (M)

Meaning:

“Like the sins that attach to breaking a promise to give, like the sins

attaching to taking back what had been given away in charity, and like the

sins attaching to stealing the same property that had earlier been stolen

and restored to the owner, a Prapanna will incur sins should he/she due to

weak mindedness or bad company err against the Lord to whom he/she had

surrendered his/her soul”

 

85. “Koonar kuraLaraik koNDaaDi rakshikkai nirapEksharaana raajaakkaLukku

nilaiyumaai krupaa kaaryamumaaik kaaNaa ninrOmirE” (M)

Meaning

“Like Kings who out of compassion afford protection to hunchbacks and dwarfs

who are in their custody sometimes amuse themselves viewing their antics,

though the Lord acts various roles in His Avataras by way of sport (Leela),

the bottom-line is that even this sport is an expression of His compassion

to the Jivas”

 

86. “Rathnathukku azhukku atraal varum Svaabhaavikamaana prabhaa vikaasamum

athukku anuroopamaana Bhagavat Sankalpa maatrathaalE aanaarp pOlE,

mukthanukku varum Jnaana-vikaasaadigaLum athukku anuroopamaaik koNDu

vyavasthithamaana Bhagavat Sankalpam aDiyaagavaai irukkum”

Meaning:

“Like a gem cleansed of the dust enveloping it shines with its natural

splendor, so also, the muktha acquires expansion of knowledge and other

attributes due to the will of the Lord who ordains them”

(To Continue)

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4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 11

(Prasnam 34 & 35)

(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of

India)

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PRASNAM 34:

YAKSHA:

“KIMSVIT PRAVASATO MITRAM?”

“WHO IS TO BE BEFRIENDED DURING TRAVEL?”

YUDISHTIRA

“VIDHYAA PRAVASATO MITRAM”

“WISDOM ACQUIRED IS THE BEST FRIEND DURING TRAVEL”

 

NOTES:

Learning is a never ending continuous process. Learning makes a person to

reflect and acquire wisdom thereby. Learning is indeed the primary identity

to anyone, the most cherished possession and the best companion at all

times.

 

Vidhyayaa vapushaa vaachaa vastrENa vinayEna cha /

Vakaarah panchabir lOkE manushyO yaathi maanyathaam//

 

A person becomes worthy provided he has five things. Strangely, all these

five things have one thing in common; each of them begins with the Sanskrit

letter “va”.

These five things are-

Vidhyaa: Learning

Vapuh: A good physique

Vaachaa: Sweet speech

Vastra: Proper clothing (unsoiled, free from stains and well washed and

dried) and

Vinaya: Behavior laden with humility.

Significantly, Vidhyaa is the first and foremost of these five things.

 

The following verse explains how Vidhya is valuable in diverse ways:

 

Vidhyaa naama narasya roopam adhikam prachchanna guptam dhanam

Vidhyaa bhOga karee yasah sukha karee Vidhyaa gurooNaam guru: /

Vidhyaa bandhujanO videsa gamanE Vidhyaa para dEvataa

Vidhyaa Raajasu poojitaa na thu dhanam Vidhyaa viheena: pasu: //

Meaning:

“Vidhyaa, that is learning confers added personal and physical charm. It is

indeed a treasure trove; a secret treasure trove, remaining undiscovered and

safe (for you). Vidhyaa helps you to enjoy and savor the very best; it

confers a pleasing popularity and fame. Vidhyaa is the close kinsman who

remains attached to your side when you undertake a travel. There is no

higher divinity than Vidhyaa. In an assembly consisting of the noble and the

majestic, it is not wealth that is most revered and honored; it is Vidhyaa

that is honored. One without Vidhyaa is no better than a beast”

 

PRASNAM 35

YAKSHA:

“KIMSVIT MITRAM GRUHE SATA?”

“WHO IS THE FRIEND FOR ONE WHO IS HOME BOUND?”

YUDISHTIRA:

“BHAARYAA MITRAM GRUHE SATA:”

“FOR HIM WHO IS HOME BOUND, HIS WIFE IS THE BEST FRIEND”

 

NOTES:

Sakuntala was born of Sage Viswamitra and the Apsaras Menaka. After the

child was born, the parents went about their ways. The abandoned child was

being safeguarded in the forest by “Sakunta” birds (Blue jays). Sage KaNva,

who was passing by, heard the cries of the infant. With great compassion and

affection, he picked up the infant, promptly named her “Sakuntala”; meaning

“the one cared for by the birds” and brought her to his hermitage.

 

There in the hermitage, Sakuntala grew up as a maiden of considerable

beauty. King Dushyanta entered the forest to hunt. The day wore on and

Dushyanta entered the abode of KaNva and other sages. He met Sakuntala

before he encountered anyone else, promptly fell in love with her and sought

her hand in marriage.

 

Sakuntala was not only very pretty but also very wise and practical, sized

up Dushyanta and identified him as a monarch though he had not then

mentioned his name. She extracted a promise that the son who may be born to

her should succeed him as king. “So be it” said Dushyanta and took her and

they enjoyed themselves.

 

Dushyanta returned to his kingdom without meeting her foster father, Sage

KaNva, but not without promising to send his retinue to call Sakuntala to

his palace.

 

Years passed by. Sakuntala remained waiting for the call that never came.

Meanwhile, a son was born to her. The sages who brought up the mother

brought up the son too. Another six years rolled by.

 

In the kingdom, Dushyanta felt that his subjects and others would not

approve of what had happened in the forest. He did not take any steps to

recall Sakuntala. But, he often thought about her.

 

Though KaaLidaasa chose to come to the rescue of Dushyanta by weaving a tale

about Sage Durvasa cursing Sakuntala that Dushyanta would not remember her,

the truth as Veda Vyasa has depicted it in the Mahabharata is that Dushyanta

remembered his promise but did not implement it.

 

Sage KaNva who knew through his vision that it was to Dushyanta that

Sakuntala had given herself up, sent her and her son to the Royal court.

Initially, Dushyanta feigned ignorance. Sakuntala admonished him openly in

the court and taught him who in reality was a wife:

 

Ardham Bhaaryaa manushyasya Bhaaryaa srEshTa tama: sakhaa/

Bhaaryaa moolam trivargasya Bhaaryaa mitram marishyata: //

Bhaaryaa vanta: kriyaavanta: sa Bhaaryaa gruha mEdhina:/

Bhaaryaa vanta: pramOdantE Bhaaryaa vanta: Sriyaanvita://

(MB Adi Parva Ch. 68.40.4)

Meaning

“The wife, who is virtually half of the husband and indeed “the better

half”, is also the best of friends. It is she who is solidly behind the

husband in all his three fold objectives of Dharma (Righteousness), Artha

(Earning wealth to carry on a comfortable self-dependent life and do

charity), Kaama (Fulfillment of desires including the continuation of the

lineage). She is steadfast by the side of the husband even at the time of

his death.”

 

Only he who has a wife can undertake rites and holy ablutions. None can set

up a house and be called a householder without a wife. All happiness and joy

are only for those who have a wife. Only when a person is endowed with a

wife does he become endowed with “Sri, which is wealth of every kind.

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(To Continue)

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5. SRIMAD RAHASYA TRAYA SAARAM –

THE PEERLESS PRECEPTOR - PART 12

By Sri Sadagopan Iyengar, from Coimbatore

The Peerless Preceptor-14

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Homage to the Guruparampara is made easy by Swami Desikan’s pasuram,

“ennuyir tandu aLitthavarai sharanam pukki”. We can observe in this pasuram,

that the choicest adjectives are reserved for Sri Ramanuja (“Pin aruLAl

PerumbUdUr vanda vaLLal”).

 

This indicates Swami Desikan’s boundless bhakti for the BhashyakAra.

And, what might be the prime reason for such lavish praise?

 

Apart from any other reasons, Swami Desikan is a parama vaidika, whose every

word and action is based on the Vedas. His admiration for Emperumanar is

easily understood, when we realize that it was Sri Ramanuja who rescued the

Vedas from the morass of advaitic misinterpretation they had fallen into.

 

By adorning the VedamAtA with garlands of correct and consistent

interpretation, Sri Ramanuja did Her yeomen service. So much so, the Vedas

became impregnable to further assaults by the ill informed. This generated

much relief and delight to the Vedas, and as Sri Tiruvarangattu Amudanar

says, “NaraNanai kAttiya Vedam kaLipputtradu”. Swami Desikan confirms this

in his Etiraja Saptati, by likening Emperumanar to a physician who cured the

Vedas of chronic fever caused by mistreatment by quacks-

“ ShruteenAm…..antarjvaram aseesamat”.

 

Swami Desikan is unreserved in his praise for the Bhashyakara for his

protection of the Vedas, and this theme occurs repeatedly in his Etiraja

Saptati. Just as the Empress’s private attendants minister to her various

needs, Sri Ramanuja’s sree sooktis render multifarious services to the

Vedamata, and make her glow with beauty.

“prasAdhayati yat sookti: svAdheena patikAm shrutim”.

 

Sri KoorattAzhwan too says that Sri Ramanuja’s yagyOpaveetam acts as the

mangala sootra for the Vedas

“trayya mAngalya sootram” (Sri DhAtee Panchakam).

 

The Voice of Ramanuja is filled with the heady perfume of the Shrutis, says

Swami Desikan - “Shruti surabhaya:”.

 

That the Bhashyakara’s works are but paraphrases of the Vedas and enhance

their enchantment, is brought out by the Etiraja Saptati sloka

“PratishttA TarkANAm pratipadam RichAm dhAma

YajushAm parishkAra: SAmnAm paripaNam atharva AngirasAm”

 

The divine outpourings of Sri Ramanuja add beauty to the SamaVeda vakyas;

form a supporting base for the YAjusha mantras, and a legacy for the Atharva

Veda.

 

The purport here is that Sri Bhashya, Sri Vedarttha Sangraha, Sri Vedanta

Deepa, Sri Vedanta Sara, and other works of Sri Ramanuja decisively clarify

the unfathomable depths of Veda Vedanta vakyas, and resolve the apparent

contradictions between some of them, demonstrating conclusively that all the

mantras in all the Vedas declare in unison that Sriman Narayana is the

Parabrahmam, Prapatti is the upAya to reach Him and eternal service to the

Lord is the ultimate goal.

 

Vedas are akin to a high-powered focus lamp illuminating the divya mangala

vigraha and the boundless auspicious qualities of the Parama purusha. It is

this lamp, which enables us to have a clear view of the Ultimate. However,

at one time, due to poor upkeep by electricians (who learned their trade

through “Do It Yourself” books), the lamp started to flicker, conjuring up

illusory images of the Lord, burned low and ultimately burnt itself out,

totally blacking out the common man’s view of the Lord.

 

Then came Sri Ramanuja, the master electrician, a perfect practitioner of

the craft learned at the traditional school. Through expert attention, he

restored the lamp to its pristine glory and fine-tuned its focus to show up

the Lord in all His splendor.

 

Swami Desikan lavishly lauds the Bhashyakara’s contribution for its

unmatched originality though rooted deeply in tradition, its successful

rejuvenation of the Vaidika sampradaya and its unfailing adherence to tenets

of the Shruti.

 

Just as the Mudal Azhwars lit a lamp each on a stormy night to have a

glimpse of the Lord, Sri Ramanuja too, through his Sri Bhashya and other

works, lit up an eternal flame, by the light of which the Lord shines out

magnificently, even to our rheumy eyes clouded with ahankara and mamakara.

 

Sri Koorattazhwan , renowned for his unparalleled Acharya bhakti, describes

Sri Ramanuja as the exalted gem adorning the forehead of the Vedamata,

illuminating her boundless beauty for all to see-“trai vidya choodAmaNi:”.

He goes on to say that the mighty Vedas lean on the Bhashyakara’s sacred

Tridandam for support

(“Traiyyanta Alamba dandam”).

 

If the PerumboodUr VaLlal could captivate and mesmerize even hard nuts like

adiyen and make adiyen unable to proceed with the other Preceptors, it

indeed speaks volumes of the Acharya’s glory, which grows with each

recounting.

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(To Continue)

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