SRI RANGA SRI VOL.04 / ISSUE # 11 d/01/25/03 Qn.Box Replies 1/03

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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.04 / ISSUE # 11 dated 26th January 2003

SPECIAL ISSUE: REPLIES TO QUESTION BOX QUERIES 1 of 2003

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Dear Bhagavatas:

You know that a Board of Advisory Consultants (BAC) with all the Yathivaras

and almost all Acharyas and Scholars of Bhagavad Ramanuja- Swami Desika

Satsampradayam as Poshakars and AlOchakars respectively was formed to help

us secure authentic and authoritative clarifications to genuine questions

and doubts posed by our members. (Vide Vol 4. 01 for details of members

adorning the Board) You also know that for this reason an “Internal Resource

Panel” consisting of our own members who have clearly understood our

Satsampradayam through PaaTasaala / KaalakshEpa traditions supplemented by

Swaadhyaaya was also formed recently. (Vide Vol.4.10 for details of members

adorning the Panel)

 

Individual readers raised several questions in the past in personal mails

and these were referred to members of the Board and we got answers for most

of them. As these will be of interest to the entire readership, we present

the excerpts of questions and the replies thereto for your information.

 

If anyone of you feels that his/her question has not been got answered,

please email your original question again, by way of reminder. We will get

back to you as soon as possible.

 

Members may pose their doubts for clarification to Ramanbil with

the subject marked as “To Question Box”. We will try to provide answers

immediately, if possible. Wherever, they need reference to authorities, they

will be submitted to one of the panel members who we believe would be able

to provide answers with appropriate PramaaNams (not mere speculation,

please). If at a later stage it is found necessary, we will refer them to

one of the members of the Board for an authoritative reply. This might be

time consuming and we solicit your patience.

 

But, be assured that the questions will definitely be answered sooner or

later. In the unlikely event of a question not being answered say after 15

days, please do remind us with a copy of the original query.

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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IN THIS ISSUE:

The Questions answered in this issue are as follows:

Qn.1: Can we have in Gruha Aradhana Salagramamas that are broken?

 

Qn.2 on Avataras: Several Questions Sri Rajagoplan Narayan.

(1). Can Parasurama and Balarama be considered as avatharas. Avathara means

Lord Narayana descends to this earth in some form to destroy evil and

protect good.

(2). Why the two forms are necessary at the same time-Balarama and Krishna

or Rama and Parsurama? Parasurama can be considered as an amsam of the lord.

Why did he continue to exist on the prithvi after his intent was

completed-he continued during the period of Rama and Balarama at the time of

Krishna?

(3). Why was it necessary to pick a quarrel with Srirama-one avathara

quarreling with another avathara.

(4). Only satva guna is present in the Lord even during his Avatharas. This

does not seem to be so with Parasurama and Balarama.

(5). There are no big temples for either. Why?

(6). I remember that only seven avatharas are seen as sculpted works in the

front of the Govindaraja sannadi. Perhaps inclusion of Hayagriva and Hamsa

may be more apt in the Dasavatharas.

 

Qn.3: Do ‘'achits' also possess 'atmas'?

(An offshoot relating to the case of Moksham given to the pot of

DadhipaaNdan)

 

Qn. 4: Is it appropriate for a girl to have SamaasrayaNam before marriage?

 

Qn. 5: “I read recently that Lord kRshNa went on kailAsa yAtra, and during

that yAtra, composed a hymn on Siva. SrI BhaTTar references this. I would

like to know where to find this hymn, and whether it has been commented on

by our pUrvAcArya-s”.

 

Qn. 6: It is said that we are never alone, even while in solitude. There are

witnesses that stand witness to all our actions. Who are these witnesses?

What is the source of the Slokam relating to this?

 

Qn. 7: Can you give any information on Maha Kumbhabhishekam? This is the

religious function that is carried out in temples every 12 years. Our

temple in this area is planning a big function next year and I am gathering

information (significance, procedures, explanations, etc).

 

Qn.8: Regarding link between KapilaraNya and California

Can you or any of your friends clarify whether there is any link between the

Ramayana episode and the Canyon names?

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Qn.1: Sri Ramakrishna K (Kramakrishna)

Can we have in Gruha Aradhana Salagramamas that are broken?

 

Ans: from the Moderator:

So long as the Chakrams inside the Saligramams are not impaired,

even partly broken Saligramams can be used.

 

Brihat StOtra Ratnaakaram says:

KhaNDitaa spuTitaa bhinnaa vahni dagdaa tathiava cha /

SalLigrama Silaa yatra tatra dOshO na vidyatE //

Na mantrah poojanam naiva na teertham na cha bhaavataa /

Stutir Upachaaras cha saLigraama silaarchanE //

Meaning:

‘Even if SaaLigraamams are found broken, smashed or burnt by fire, wherever

they may be, they are considered without defect. They need no mantram,

protocol of Pujaa karmas, AbhishEka teerthams (bathed in holy waters) etc.

It is enough if they are propitiated with Stuthi (Prayers) and other

upachaaras like Dhoopa, Deepa, naivEdhya etc.”

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Qn. 2: Sri Rajagoplan Narayan (Rajagopalannarayan)

Has raised several queries regarding the Avataras of Parasurama and

Balarama. Some of the interesting ones are:

1. Can Parasurama and Balarama be considered as avatharas. Avathara means

Lord Narayana descends to this earth in some form to destroy evil and

protect good.

2. Why the two forms are necessary at the same time-Balarama and Krishna or

Rama and Parsurama? Parasurama can be considered as an amsam of the lord.

Why did he continue to exist on the prithvi after his intent was

completed-he continued during the period of Rama and Balarama at the time of

Krishna?

3.Why was it necessary to pick a quarrel with Srirama-one avathara

quarreling with another avathara?

4.Only satva guna is present in the Lord even during his Avatharas. This

does not seem to be so with Parasurama and Balarama.

5.There are no big temples for either. Why?

6. I remember that only seven avatharas are seen as sculpted works in the

front of the Govindaraja sannadi. Perhaps inclusion of Hayagriva and Hamsa

may be more apt in the Dasavatharas.

-------------

Reply from Sri Ananta Narasimhachar Swami, Retd. Principal, S.I.T. Trichy:

“Email message to Sri Anbil Ramaswamy

Respected Swamin

Dasasya pranamah - Ubhayakusalam.

I am in receipt of your E-mail message and have noted the contents. I seek

your kind pardon for the delay in replying.

 

Regarding the incarnations of Parasurama and Balarama, I would like to

inform your good self that though they cannot be considered as

Purnavatharas, still the Azhwars have accepted them as incarnations of

MahaVishnu. In Peria Thirumozhi, Thirumangai azhwar has included the above

two avataras in the 8th Tirumozhi of 8th paththu. Sri Swamy Desikan in his

Dasavatara stotram has clearly spelt out the above two avataras.

 

(Moderator’s Note: The Lord took Avatara as Parasurama through ‘AvEsa” mode

in the form of a “muni” as Swami Desika indicates in his Dasavatara Stotram.

As for Balarama Avatara, Swami Desika says he was almost the alter ego of

the Lord’s Avatara as Krishna and remained together with him in all his

deeds – “kshheeram Sarkara iva”)

 

In the Dasavatara sannidhi in Srirangam, there are idols of Parasurama and

Balarama. May be there might not have been a separate temple for

Parasurama.

 

(Moderator’s Note: The entire Kerala is known as “Parasurama KshEtram)

The recitation of Sri Dasavatara stotram has been stated as warding of evils

caused by the planets on an individual.

 

In Puri jagannath temple there is the idol of Balarama also.

 

When the Azhwars and Sri Swamy Desikan have accepted parasurama and balarama

as incarnations of Lord Vishnu we have to simply believe it and there cannot

be any discussion on the same.

 

Further Parasurama is said to be Chiranjeevi like Vibhishana and Hanuman.

So, even though parasurama was born on Kritha Yuga, he has been in Thretha

Yuga when he met Lord Sri Rama and Lord Sri Rama humbled him. In Dvapara

Yuga again Sri Parasurama taught archery to Sri Bhishma and karna.

 

Even in Kaliyuga Sri Parasurama is believed to be in Mahendra parvatham

doing tapas. Sri Swamy Desikan in paramatabhangam says that Sri Parasurama

and Sage Vyasa who is also Chiranjeevi will propagate the various branches

of Vedas which are now not available that is which have now disappeared due

to break of guru shishya tradition. As soon as kritha Yuga commences Lord

Parasurama and Sage Vyasa will re-propagate the branches of vedas, which

were extinct in Kaliyuga.

 

In Sri Dasavatara Stotra and in Sri Dayasatakam, Sri Swamy Desikan fully

justifies these two avataras by telling the use or the Avatara proyojanam of

these two avataras.

 

Parasurama did not pick up a quarrel with Lord Sri Rama and the episode that

took place was to establish the supremacy of Lord Vishnu over other

celestial gods and also to establish the poornaavatara of the incarnation of

Lord Sri Rama.

 

In the Nalayira Divya prabandham there are ten pasurams regarding

Balaramavatara and 22 pasurams regarding Parasuramavatara. In Vishnu

sahasranama stotra there is a Nama pertaining to Parasuramavatara.

 

So from all accounts Parasuramavatara and Balaramavatara have been widely

accepted as within the Dasavatara. So, there is no room for any doubt in

this regard.

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3. From a member:

Do ‘'achits' also possess 'atmas'?

Answer from Sri Ananta Narasimhachariar Swami, Principal, S.I.T. Trichy

------

Regarding the point whether Lord Sriman Narayana dwells within all the

inanimate objects as antaryami, I wish to inform your goodself that all

animate and inanimate objects are the bodies of Lord Sriman Narayana.

 

In the antaryami Brahmanam of Brihadaranyaka Upanishad sage Yagnavalkya

identifies 21 objects in which the Lord dwells as antaryami and they are his

bodies. In Our Visishta adwaitha philosophy there is no substance in the

universe that does not have Lord Sriman Narayana as antaryami. The name and

form of any object are on account Lord entering in to every object along

with jiva. In Taittariya Upanishad clearly says that Lord Sriman Narayana

enters into movable and immovable objects as inner soul.

 

It has to be remembered wherever there is jivatma there is paramatma as both

are inseparable and always they are together. The presence of both is

possible only in inanimate object. Our mortal body is an inanimate object

and both jivatma and paramatma dwell in it.

 

Jivatma according to his punya and papa karma is made to assume a Deva

sarira, manushya sarira (human body), Tiryak sarira (animal or creature) or

sthavara sarira (non sentient object or inanimate body). So, it is clear

that jiva is in every object. But the dharmabhutha gnana which is otherwise

called knowledge of perception of the jiva in a sthavara sarira is

practically zero.

 

In a thiryak sarira the dharma bhutha gnana of the jiva depends on the

category of the thiryaks. In ants, mosquitoes, flies it is rather low where

as in birds it is little bit higher. In animals including wild animals it is

much higher. In human beings the dharma bhutha gnana is superior to that in

the above categories and again varies from individual to individual

depending upon one's punya and papakarma. For a liberated soul or mukthatma

the dharma bhuthagnana becomes infinity which is same as that of nitya

suris.

 

S, when it is established that jiva is there in every object along with him

there should be paramatma as both of them should always be to-gether.

 

In the second quarter of the second chapter of Brahmasutra, there is an

adhikarana called Rachana Anupapatthi adhikarana. In this adhikarana sage

vyasa or Badarayana who is the composer of the sutras says that even in Milk

there is paramatma who wills and the milk becomes curd. In water, there is

paramatma who wills and water becomes ice. In a coconut tree, water poured

at the root becomes sweet water in the tender coconut as the paramatma in

that tree wills.

 

So it is clear beyond any doubt that Paramatma is there in every thing and

controls every activity of both sentient and non-sentient beings.

 

I think I have made the above points clearly and convincingly. Even if

there is any further doubt I shall try to clarify to my best possible

ability.

===========================================================

Qn 4. From a member:

Is it appropriate for a girl to have SamaasrayaNam before her marriage?

 

A wife had samasryanam with totally different HH Acharya (still alive)

before marriage. A Husband had samasryanam with different HH Acharya (still

alive) after marriage.

 

Because of this situation, the wife does not totally believe in husband's HH

Acharya and does not show any interest. This leads to many conflicts during

daily kainkaryams. Also because of the same situation, wife did not have

second samasryanam with husband's HH Acharya.

 

Please throw some light on how one should handle this delicate situation

traditionally.

-----------------------

Answer:

As per discussions with Acharyas in India:

 

Sastras do not recommend an Acharya doing Pancha samskaram to a spinster.

In the UNLIKELY event of an Acharya doing this, the girl on her marriage

may or may not have it re-done by the Acharya of the husband.

 

In any case, the Acharya for her husband will automatically be her Acharya

may be, in addition to the one who performed her Pancha Samskaram.

 

This will be the best solution for the predicament arising out of

this UNLIKELY event.

 

Pancha Samskaram relates to the acceptance of a person in the

Srivaishnava community and this is related to the Sareera in this life

and has to be done only after her Vivaham.

 

Also, while the very first Samskaram for a boy is his Upanayanam,

for a girl it is her Vivaham that is the very first Samskaram.

Hence, Pancha Samskaram has to be done only after her marriage.

 

The question of BharaNyasam is different because it relates to the Atma,

which is not gender-related and therefore can be done to anyone and

at whatever stage, BUT ONLY ONCE.

=====================================================================

Qn.5. From a member:

“I read recently that Lord kRshNa went on kailAsa yAtra, and during that

yAtra, composed a hymn on Siva. SrI BhaTTar references this. I would like

to know where to find this hymn, and whether it has been commented on by our

pUrvAcArya-s”.

 

Answer ascertained from Sri Purisai Swami:

 

This story may be from one of the Rajasa or Tamasa PuraNas, which are not

considered authoritative by SrivaishNavas. This is akin to the canard that

Rama performed Linga Puja at Ramanathapuram, which does not find a place

either in Valmiki Ramayanam or in Kamba RamayaNam but found improvised in

Rama Charita Manas of Tulasidas.

======================================================================

Qn. 6: From a member:

It is said that we are never alone, even while in solitude. There are

witnesses that stand witness to all our actions. Who are these witnesses?

What is the source of the Slokam relating to this?

------------------------------

Answer: They are Sun god, the Moon god, the Wind god, the Fire god, Heaven,

Mother Goddess earth, the God presiding over waters, one’s own heart

(conscience), Yama (Lord of death), Day, Night, Dawn, Dusk and the deity of

Dharma- these know the actions of a man

 

Aaditya chandra anilO analas cha dhyou bhoomir aapO hrudayam yamas cha

Ahas cha raatris cha ubE cha sandhyE dharmas cha jaanaati narasya vrittam

 

Moderator’s Note:

This occurs in several places:

(e.g.) HitOpadEsa SlOka 110 in Suhrid bEda:

 

Answer from Sri M.K.Srinivasa Iyengar Swami, President, Vedanta Desika

Research Centre, Chennai to whom the question was referred:

“The 14 witnesses appears in Mahabharata Santiparva chapter 79, sloka 30.

Also twice in the Panchatantra Mitrabheda - katha 4, sloka 183 again in

katha 19, sloka 409”

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Qn. 7: from Sri Hemmige:

Dear Sriman Anbil Swamy;

First of all, I read with interest your publications. Your recent

publication on Sri Sudarsana Homam is exceptionally good.

 

I am interested to know if you have any information on Maha

Kumbhabhishekam. This is the religious function that is carried out in

temples every 12 years. Our temple in this area is planning a big function

next year and I am gathering information (significance, procedures,

explanations, etc). Thank you very much,

Adiyen Dasan,

Ranganathan Hemmige

----------------------------

Answer by Sri Narayana Iyengar Swami, (Son of Srirangam koil Jeeyar Swami)

who is presently a priest in Shiva Vishnu Temple of Greater Cleveland, Ohio.

You will remember that this is this Swami who performed Sudarsana Homam in

our home in Cleveland last year with meticulous attention to details. He is

an authority in Aagama Sastras and has kindly indicated the procedure as

follows:

 

1. Aachaarya VarNanam

2. Anugjnai

3. PuNyaaha vaachanam

4. Mrith SangrahaNam

5. AnkuraarpaNam

6. Jaalaadi Vaasam

7. Daanyaadi Vaasam

8. Vaastu Homam

9. Beree TaaDaNam

10. Bali pradaanam

11. Bimba Suddhi

12. Sayanaadi Vaasam

13. Nayana unmeelanam

14. Yaaga Saalaa pravEsam

15. Dwaara Pooja

16. Kumba Sthaapanam

17. Agni PratishTai

18. Tattva Homam

19. PoorNa Aaahudi

20. Yaatraa Daanam

21. GaTa uthaanam

22. SamprOkshaNam

23. Tirumanjanam

24. Saatrumurai

25. Prasaada ViniyOgam

26. Aaseervaadam

------

Qn.8: From Sri M.K.Srinivasa Iyengar Swami regarding link between

KapilaraNya and California. Can you or any of your friends clarify whether

there is any link between the Ramayana episode and the Canyon names?

Yours sincerely,

M.K.Srinivasan

---------------

Answer:

We have received several replies to this question.

>From Sridhar Vasudevan:

Dear Bhaghavathas,

Please refer to these sites

http://www.kamakoti.org/hindudharma/part2/chap2.htm and

http://www.ramanuja.org/sv/bhakti/archives/dec99/0159.html

(Discussed here in 1999)

Regards Adiyen Ramanuja Dasan Sridhar Vasudevan

>From Srinivasan Sriram:

Shri Ram Anbil:

 

Clarence E. Dutton who was working for Major John Wesley Powell had briefly

passed through the Yale Divinity school named various points in the Grand

Canyon based on Hindu and other religious icons.

 

Authority: An entry on Clarence Dutton may be found in the Encyclopaedia

Brittanica besides wide reporting on this subject.

An excerpt of the book "Tertiary history of the Grand Canyon District"

by Clarence E. Dutton can be found at

http://www.uapress.arizona.edu/samples/sam1394.htm

 

An interesting Indian perspective from a traveler

- Air Vice Marshall Vishwa Mohan Tewari may be

found at http://www.indianest.com/travels/004a.htm

 

And since this topic is about naming patterns it may be noted that Yale

University was named after Elihu Yale because of an endowment that he made

to the university based on a fortune he amassed as Governor of Madras in

1687.

(Authority - http://www.yale.edu/about/history.html,

Elihu Yale's bio at http://www.encyclopedia.com/html/Y/Yale-E1li.asp )

 

Thanks

Srinivasan Sriram

--------------------

>From Sri Sudarsan Parthasarathy

Dear BhAgavathAs,

With reference to Sri.M.K.Srinivasa Iyengar Swami's question, AdiyEn can

offer an answer.

 

The names of the rocks were names given by geologists

in the last 100+ years, and they have no bearing to

historical linkages to India. This AdiyEn confirmed

when AdiyEn camped in Grand Canyon site several years

back, and asked similar questions to the US site

expert and geologist.

 

There are several constellations, whereby astronomers have given

Sanskrit/VEdic names, based on their passion for Indian history.

 

I wish theories like KapilAranyam is true, but there

is no historical evidence / PoorvacharyAs stand / PurAnas

to back such a claim. Most Indians passionately

associate places they live abroad to Indian likes (like

Gandhi Nagar for Halford Ave area in Santa Clara,

Simhapuri for Singapore), So, it could be just one of

them. The theories around such names evolve and get

extrapolated.

 

One can be sure of one fact, to rejoice. Sriman

NArayana manifests himself in everything ("IsA

vasya...") and significantly in Trivikrama AvatAr he

had measured the whole world with his feet, thus

blessing everything underneath.

 

AdiyEn Sri RAmAnuja DAsan

 

>From Sri Rajan Raghavan:

One of the early explorers of the Grand Canyon was a person interested in

Hinduism. He named the various peaks based on his opinion as to how he felt

their shape represented in his mind. Some of the books at Grand Canyon

explain his rationale.

Rajan Raghavan

-

>From Sri M.K. Sudarsan (Kuwait)

Dear Anbil svAmin,

 

This subject has been dealt with by the Kanchi AchArya

Chandrasekherendra Saraswati in his famous book "deivattin kural".

Regards,

dAsan,

Sudarshan

--

>From Sri Krishna Tatachariar:

The names ascribed to Vishnu, Brahma, Shiva, Zeus etc., in the Grand canyon

were supposedly creations of engineers who scaled the monument. It so

happened that they were broad-minded and were aware of other religious

traditions.

 

K. Sreekrishna

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