Guest guest Posted February 5, 2004 Report Share Posted February 5, 2004 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ====================================================== SRI RANGA SRI VOL.05/ISSUE # 13 dated 5th February 2004 ====================================================== EDITORIAL IN THIS ISSUE: 1. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 21 THE GLORY OF AANGIRASA GOTRAM – Part 5 (Anbil Ramaswamy) -------------------------- (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar referred by Sri Srivatsankachariar Swami) -------------------------- 2. DESIKAMRUTHAM SRIMAD RAHASYA TRAYA SARAM THE THREE TENETS--1 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” of the Board of Advisors of “Sri Ranga Sri” -------------------------- 3. FROM MAHABHARATA: “YAKSHA PRASNAM” Part 38: Prasnams 98 and 99 by Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. -------------------------- 4. PAncarAtra – Part 3 By Sri N.Krishnamachariar Swami of Chicago ========================================================== 131 Regular issues have been released, so far besides several Special Issues) - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 12 Issue of Vol. 5 These issues have been archived for public view at - by Sri DiwakarKannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram (ajiva_rts) We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri”- Tell your friends to join by sending an email to Srirangasri- IF not: Tell us, as to how we may improve. Ever at your service Dasoham Anbil Ramaswamy Editor & Publisher “Sri Ranga Sri” ==================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ==================================================================== 1. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 21 THE GLORY OF AANGIRASA GOTRAM – Part 5 (Anbil Ramaswamy) -------------------------- (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry and “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar referred by Sri Srivatsankachariar Swami) -------------------------- DVIRATRAM There are several Yaagas named after Rishis like Atri Chatur-raatram, Jamadagni Chatur-raatram etc. But the one associated with Aangeerasas is called “Aangeerasa Dviraatram”. But, what is the big deal about this? Taittriya Samhita 7th KhaaNDam, 1st Prasnam, 4th Anuvaakam answers this question. The descendents of Aangeerasa performed Satra Yaagam and attained Svargam. “aangeerasO vai satramaasata, tE suvargam lOkamaayatan”. But, two of them remained on earth for some reason. They were called “Havishmaan” and “Haviskruth”. “tEshaam havishmaan cha havishkrithchaaheeyEtaam”. They also desired to reach heaven like the others. “taavakaamayEtaam suvargam lOKamiyaavEti” They devised a new type of Yaaga called “Dviraatram” and scrupulously observed the procedure for performing it. “tatO vai tou suvargam lOkamaitaam” As a result of this, both attained Suvarga. “ya eVam vidwaan dviraatrENa yajatE suvargamEva lOKamEti” It was thenceforth decreed that those who observed this Dviraatram” could attain Suvargam easily. “Havishmaan agni dhanam poorvam ahar bhavati, Havishkrith nidhanam uttaram pratishTityai” In the Saama hymns to be recited in this Yaaga, it should begin with the name of “Havishmaan” and conclude with the name of “Havishkrith”, if the yaaga should be effective. To this day, those who engage in performing this Dvi- raatram, begin with a Sankalpam “angeerasaam dvi-raatrENa yakshyE’. This is what the Veda Vakhyas prescribe. This goes to prove the eternal fame of the Aangeeras maharishis who devised the “easy way to heavens”. DEVAS, RISHIS AND PITRUS: We all know that when we do TarpaNams (at least on Upaakarma Occasions) we offer waters to Devas, Rishis and Pitrus. Unlike others, the Aangeerasas take the pride of place in all the three groups. Let us consider the Pitru TarpaNam with which we are more familiar than the other groups. Taittriya Samhita 2.6.12 again mentions several mantras to validate this. One of them is what we recite on Amaavaasya and other TarpaNams viz, “angeerasO nah pitarO navagvaa atharvaaNo brigavas sOmyaasah” meaning “Let us be in the good books of our great forefathers called Aangeerasas, Atarvaas. Brigus etc. who are fit to be pleased through Yaagas”. It will be seen that “Aangeerasa” lead the list. This shows how the Aangeerasas stand uniquely prominent among all those who should be revered in the entire world. BRIHASPATI AND KACHA: The never ending feud between celestial and the demoniac forces was raging fiercely. Both sides met with heavy casualty. But, the demoniac forces seemed to come alive instantly while the Celestials dwindled and were decimated. The Celestials formed an enquiry commission to investigate the reasons for their discomfiture. And finally, emerged the cause that pointed to Sukracharya, the Preceptor of the Asuras who could bring back to life his wards who were “killed in the line of duty”. This, he could accomplish by using a special technique called “Sanjeevani Vidya” which only he knew. The Deva Guru Brihaspati did not master this technique. This was the reason for the rout in his camp. How to fix this problem? The only way to solve the problem was to learn the secret from Sukracharya himself. But, how? Both the preceptors were of equal rank and station. It would be demeaning for one to seek instruction from the other. Brihaspati agreed to depute his son, Kacha to approach Sukrachaarya as a sishya to beg to be initiated in the secret vidya. Kacha dutifully went to Sukracharya and begged to be admitted as his student. Let us see how he introduced himself to the Asura Guru. “RishOraangeerasa: poutram putram saakshaad brihaspatE: / naamnaa kacha iti khyaatam sishyam grihNaatu maam bhavaan // (MB 1.71.17) “I am the grandson of Aangeerasa Maharishi, and verily the son of the world renowned Deva guru, Brihaspati. I have come to you to beg for knowledge. Kindly accept me” What greater honor could a preceptor hope for than to be the Guru of a scion of his arch enemy? And, he was moved by the supplication when Kacha said: “ yasyaangeeraaa vriddhatama: pitaamahO brihaspatischaapi pita tapOdhana:” Both Kacha and Sukracharya were aware of the fact that begging for knowledge from an Acharya of the opposite camp was degrading to the dignity of the lineage of the supplicant. Yet, Kacha did not mind it. The asuras knew that this was going to spell doom for their side. They killed Kacha, pulverized the remains, mixed with a drink that Sukracharya drank unsuspectingly. Sukrachaarya came to know of this and brought Kacha back to life by using this “Sanjeevani Vidya mantra”. But, Kacha could come out of the body of Sukracharya only be bursting out from his tummy. This entailed the Guru’s death. Now that Kacha had learned the mantra, he used it again to bring back to life his Guru. Thus, both became “survivors”. It is said the DEvayaani, the daughter of Sukracharya fell in love with Kacha. But the latter declined to marry her saying that as both of them emanated from the same Sukracharya, they had become siblings forbidden to intermarry! Kacha returned to the camp of the celestials having enriched himself with the newfound knowledge of the secret formula that helped in making the scores even as between the warring entities. -------------------------------- To Continue ================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================== 2. DESIKAMRUTHAM SRIMAD RAHASYA TRAYA SARAM THE THREE TENETS--1 By Sri Sadagopa Iyengar Swamin (of Coimbatore) “Srikaaryam” of the Board of Advisors of “Sri Ranga Sri” - The Three Tenets—1 As already narrated elsewhere, Swami Desikan’s strong point as an author is his ability to anticipate and address questions that might arise in readers’ minds. At the very beginning of this chapter too, he provides a Sanskrit verse, which voices the objection regarding the need for a detailed discussion on The Three Tenets or the Tattva Trayam, while the subject has already been dealt with comprehensively in the previous chapter, viz., “arttha Panchaka adhikAram”. Why should the characteristics of the Isvara, the Jeeva and inanimate matter be studied afresh? For a seeker after Liberation, the most important delusions to be avoided are three-fold: - 1) DEhAtma Bhramam—the misconception that the soul is nothing but the body and senses. Once one falls prey to this, one never recognizes the existence of the Jeevatma or the Paramatma, with the result that one never makes any effort at emancipation. 2) Svatantra Atma Bhramam—the delusion that the Jeevatma is an autonomous entity, independent of the Lord, whose existence itself is disputed. This delusion prevents us from the recognizing Emperuman as our Lord and Master and ourselves as His eternal slaves. Once this happens, there is no question of our learning about or aspiring for “kainkaryam”, which is the ultimate fruit of liberation. 3)The proclivity for “anIsvara vAdam” —the tendency to delude oneself that God is a figment of man’s imagination or a non-existent super power created by man himself to enforce social discipline and personal morality and that He couldn’t be superior to oneself. The last-mentioned misconception is the root cause of the first two and is perhaps the worst affliction that a person could contract, if one were to go by what happened to Hiranyakasipu, who considered himself to be the undisputed leader of all the worlds, materially and otherwise. This delusion of grandeur in turn prompted in him the conviction that he was indeed the super power beyond anybody’s control or influence, least of all that of Sri Hari, with predictable results. Together, these three types of delusion effectively prevent any progress towards the Promised Land. It is to ensure complete and comprehensive relief from these three crippling maladies that an intensive study of the Tattva Trayam is prescribed by our merciful Acharyas, who are adept at diagnosing and treating spiritual afflictions, however deep-rooted they are. They tell us of the existence of these three realities, which the ShAstras classify as 1) The Experiencing Subject—“BhOktA”—viz., the JeevAtmA, who is constantly besieged by experiences, good and bad, and is the constant consumer of fruits, sweet and sour, of his deeds, meritorious and otherwise. 2) The object of experience and gratification—“BhOgyam”, consisting of the innumerable varieties of inanimate objects which provide the Jeevatma the aforesaid experiences, and 3) The Lord, who rules over and controls both the BhOkta and the BhOgyam—the Isvara, who is the Lord of both sentient beings and non-sentient objects. This, then, is the rationale for the study of the Tattva Trayam, which, along with the Sambandha GnAnam—(the relationship of body and soul subsisting between ourselves and the Lord, as detailed in the PradhAna Pratitantra adhikAram) and the ‘arttha Panchakam” (The Five Fundamental Factors dealing with the nature of the Lord, the individual soul, the strategy for Liberation, the hurdles thereto and what glorious fruit awaits the Atma at journey’s end), ensures a complete cure from the crippling maladies listed above. Swami Desikan considers these misconceptions to be so grave as to call them “MahA VirOdhi”. It is notable that the concept of “Tattva Trayam” is rooted in the Shruti, in the SvEtAsvatarOpanishad, which lays down that the knowledge of these Three Tenets is indispensable to a seeker after liberation— “Etat gyEyam nityam Eva Atma samsttham na ata: param vEditavyam kinchit/ BhOktA BhOgyam PrEritAram cha matvA sarvam prOktam trividham Brahmam Etat”// If we take the “BhOgyam” or the inanimate matter (which is known as “achEtanam”) first, it is of three kinds— 1) Prakriti or Non-sentient Matter—has the following characteristics:- A) It is absolutely without the spark of knowledge, non-sentient. If we take an earthern pot, for example, it has no power of cognizance or knowledge. B) It exists solely for the purpose of others, to be used as per their whims, fancies and requirements- (“achEtanA parArtthA cha nityA satata vikriyA”—Parama SamhitA). The Pot, again, doesn’t serve any purpose of its own, but is utilized exclusively by its owner to fetch and store water, etc. C) Though it is essentially eternal and permanent, it is subject to constant change and modification, in form and attributes. The Pot was first mud, then turned to clay with the addition of water, was then made into a Pot. When it breaks, it becomes bits and pieces, which, when they undergo further destruction, become mud again. Thus, though in its essential form of mud, it is permanent, it undergoes transformation into other forms constantly. D) It is the abode of the three guNAs, Sattvam, Rajas and Tamas. E) It is this Prakriti that is the field of action for the Jeevatmas, affording them appropriate experiences in tune with their accumulated baggage of merit and demerit. For instance, this physical body (PrAkrita shareeram) that all of us possess, has been given to us so that we may experience pleasure and pain in accordance with our Karma. The disembodied soul would not be able to experience anything without a physical shell composed of Prakriti. 2) The second type of Non-sentient matter or “achEtanam” is Time. Time, we are told, has neither a beginning nor an end (“anAdi: BhagavAn KAla: na antOsya dvija vidaytE”—Sri Vishnu Puranam), but only divisions like seconds, minutes, hours, days, weeks, months, years, centenaries, millennia etc. The advance of Time is inexorable and is what is responsible for changes in Prakriti, as for instance the physical changes our body undergoes with advancement of age. 3) The third component of the class of “achEtanam” is “Suddha Satvam”, representing the transcendental worlds of Sri Vaikunttam, beyond the reach of either Prakriti or Time. In these exalted worlds, though Time does exist, in the sense of providing a sequence to events, it is incapable of causing the sort of inexorable and irreversible changes, as it does in the mundane lands down below. The world of Suddha Sattvam is filled with immeasurable Wisdom and Bliss—“GnAnAnanda mayA lOkA:”). These are the worlds inhabited by the Lord and His celestial courtiers. Having seen the three types of Non-sentient matter, we go on to the three types of “BhOktA” or the Jeevatmas, who constitute the second important component of Tattva Trayam. The individual soul is neither God nor Man, as all these nomenclatures are caused by and apply to only the physical shell in which it resides for the time. When the soul is inside a cow’s body, we call it a cow and another soul residing in BrahmA’s shareeram is known as “PrajApati”. There is, however, absolutely no difference between one soul and another, all the differences being caused by the material enclosures they occupy due to their Karma. These Jeevatmas fall into three categories:- 1) “BaddhAs’ are souls like us, suffering constant imprisonment in physical shells. Due to their association with the perishable bodies, they are themselves termed perishable, in the Gita sloka, “Kshara: sarvANi bhootAni”. This class of beings comprises of all those subject to the unending cycle of births and deaths, right from the exalted BrahmA, the Creator, down to the most insignificant insect inhabiting the sewers of a city. 2) “MuktAs” are those who were originally “BaddhAs”, but graduated to liberation through the adoption of an appropriate strategy like Bhakti or Prapatti, for emancipation. All those occupants of Sri Vaikunttam who were originally inhabitants of the mundane morass, but were wise enough to recognize its despicable nature and to adopt an “upAya”, fall into this category, having acquired citizenship rights to Sri Vaikunttam through assiduous effort. 3) “nityAs” are the permanent inhabitants of Paramapadam, with absolutely no stigma of earlier residence in the inauspicious worlds down below. These are exalted souls who have always been in Sri Vaikunttam as its natural citizens, performing eternal service to Emperuman without even a second’s interruption, drinking in His boundless beauty with their unblinking eyes. “Tat VishNO; Paramam padam sadA pasyanti sooraya:” The third and most important component of Tattva Trayam is the Isvara or the Parabrahmam, omniscient, omnipotent, omnipresent, the repository of all auspicious attributes, the antithesis of all that is evil or bad, unassociated with any of the baser traits common to mankind, like fear, greed, anger etc. To sum up, Tattva Trayam or the Three Tenets comprise of the Non-sentient matter achEtanam, the sentient individual souls or Jeevatmas and the Lord and Master, the Isvara, who controls and directs the first two. AchEtanam is classified into three categories—Prakriti, KAlam and Suddha Sattvam, while Jeevatmas fall into three similar types, viz., BaddhAs, MuktAs and NityAs. ---------------- To Continue – ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 3. FROM MAHABHARATA: “YAKSHA PRASNAM” Part 38: Prasnams 98 and 99 by Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. ---------------------------- PRASNAM 98 YAKSHA: “KASCHA SOKAH PRAKEERTITAH?” “WHAT IS THE DEFINITION OF GRIEF?” YUDISHTIRA: “SOKAS TU AGJNAANAM UCHYATE” “GRIEF IS NOTHING BUT THE STATE OF IGNORANCE” NOTES: Grief is usually associated with a loss or failure. When what is sought to be achieved is not achieved despite the efforts mad, grief results. Similarly, when something precious is lost, then also grief results. But, to a person who is in quest of the ultimate truth or knowledge, to a person who keeps asking why, such a grief is the state of mind, which, alas, is known to be very fickle and also capable of being rocked like a boat. Since everything came out of the five elements returns to those elements, though in a different form, both loss and achievement are transient states. When the mind perceives this and holds on to it, in its consciousness, it becomes indifferent to the joy in success or the grief in failure. It becomes luminous by reaching the highest state of being and outshines everything. This is the light by which man “grows into his own being” and this knowledge is quite different and far removed from the knowledge by which man ‘increases information and his intellectual riches”. Once such knowledge is attained, there is no more any trouble on account of dualities and there can be no grief or joy. Conversely, when such knowledge is not attained, man functions in darkness and in the lower levels of confusion, disturbance and anguish and remains plunged in grief. Therefore, properly understood, grief is nothing but absence of true knowledge. It is nothing but a state of darkness that is dispelled by light which is knowledge. -------- PRASNAM 99 YAKSHA: “KIM STHAIRYAM RISHIBHIR PROKTAM?” “WHICH IS THAT STEADFASTNESS THAT IS PRAISED EVEN BY SAGES?” YUDISHTIRA: “SVA DHARMA STHIRATAA STHAIRYAM” “STEADFASTNESS IS BEING AWARE OF ONE’S DHARMA AND ADHERING TO IT STRICTLY” NOTES: One’s Dharma or Svadharma is determined to a large extent by Svabhaava that is, one’s inborn nature. According to the Indian theory of rebirth, Svabhaava and Svadharma are conditioned by actions done in the previous birth(s). In the interaction of Svabhaava and Svadharma, come the tangled play of the three “GuNas”. These three GuNas are the Satvic represented by aspiration, introspection, spirituality and self-knowledge; the Raajasic represented by the strength, vigor, drive and achievement; and, Taamasic, represented by sloth, indolence and sluggishness. While it is common for human existence to be caught in the interplay of these three and resemble a beetle on its back, in stereotyped repetition of actions, it is also possible to soar with the help of the inner awareness and the inner spirit to move into the vast open spaces of universality. In such a realm, Svabhaava is not a mechanical, self propelled, robotic inborn nature but an action so regulated as to be in harmony with one’s own self-awakened nature. Once in such a level, then everything seems a veiled manifestation of Godhead. The Supreme too leans down and affirms such a bent of mind: yO yO yam yam tanum bhkata: sraddhayaa architum ichchati / tasya tasya achalam sradhhaam taamEva vidadhaamyaham // (BG 7.21) In whatever form a devotee may see me, in full and complete faith, I uphold it and make it real for him. Thus, Svadharma is not a mere mechanical adherence to the religion in which one is born or to the functions assignable according to one’s station in the social order, but far above and far removed from either. Svadharma becomes identical with seeing the God in self and ultimately seeing everything in the transcendent Supreme. To see everything in the wide expansiveness of the self and the spirit and to know God and adore Him in every manifestation, because nothing but He exists in every manifestation, is the ultimate Svadharma which is lauded by the Seers and the Sages. --------------------- To Continue ================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= 4. PAncarAtra – Part 3 By Sri N.Krishnamachariar Swami of Chicago -------------------------------- pA'ncarAtra – An Overview – Part 3. SrI Sa'nkara's views on the pA'ncarAtra system: In his explanation for the nAma “catur-vyUha” in his vyAkhyAnam of SrI vishNu sahasra nAmam, SrI Sa'nkara has given a reference to mahA-bhArata supporting the vyuha concept. The vyUha concept is an integral part of the pA'ncarAtra doctrine. It is known that SrI Sa'nkara had opposed the pA'ncarAtra Agama, and this was part of the reason that contributed to the questioning of the pA'ncaratra system in his time and the immediately following period. Based on the bhAshya for brahma sutra by SrI Sa'nkara, it is evident that he does not accept the pA'ncarAtra doctrine. However, there are certain aspects of the doctrine with which he agrees. vyuha, or the division of the supreme Brahman into many forms, is one aspect that he accepts. In his preface to a book on pAdma samhitA, sudarSanam SrI KrRshNasvAmi aiya'ngAr has included a section of the original samskRt commentary by SrI Sa'nkara for the brahma sutra II.2.42 - which clarifies this. "tatra yat-tAvaducyate yo'sau nArAyaNah paro'vyaktAt prasiddhah paramAtmA sa AtmanAtmAnam anekadhA vyuha avasthita iti, tat na nirAkriyate. (Note the words 'na nirAkriyate’). 'sa ekadhA bhavati, tridhA bhavati' (chAndogya 7.26.2) ityAdi Srutibhyah paramAtmanah anekadhA bhAvasya adhigatatvAt. yadapi tasya bhagavatah abhigamanAdi lakshNam ArAdhanam ajasram ananya cittatayA abhipreyate tadapi na pratishidhyate (Again, note the words ‘na pratishidhyate’). Sruti-smRtyoh esvara-praNidhAnasya prasiddhatvAt. The translation of the above words of SrI Sa'nkara is "We do not refute the view stated therein that nArAyaNa, who is superior to Nature and who is well-known to be the supreme Self and the Self of all, has divided Himself by Himself into many forms; for from Vedic texts such as – He assumes one form, He assumes three forms etc., it is known that the Supreme Self does become multifarious. As for the predilection for His propitiation, consisting in visiting His temple etc., and so on, with exclusive devotion and for long, that also is not denied. For the contemplation of God is well in evidence in the veda-s and smRti-s." - Translation is taken from svAmi gambhIrAnanda, advaita ASrama publication. The major objection SrI Sa'nkara has for the pA'ncarAtra system is on how the beings called sa'nkarshaNa, pradyumna, and aniruddha resulted from the supreme Self, vAsudeva. It is very interesting to read the vyAkhyYna-s of SrI Sa'nkara and SrI rAmAnuja for the sutra-s - utpatti asambhavAt, na ca kartuh karaNam, vij~nAnAdi bhAve vA tat apratishedhah, and vipratishedAcca, wherein the objections are raised and answered. Briefly, SrI Sa'nkara's objections are a) The soul called sa'nkarshaNa could not have originated from the Self vAsudeva, since a soul cannot be born or created according to veda-s; b) If vAsudeva, sa'nkarshaNa, pradyumna, and aniruddha are all of equal knowledge, powers, etc., as the bhAgavata doctrine maintains, there is no need for four forms, since one form could have carried out all the functions of God; c) If they are of all of equal knowledge and powers etc., then one could not have originated from another, since the cause and effect should have some difference in order to differentiate them, and yet the bhAgavata-s insist that there are not different. SrI rAmAnuja points out that the origin of sa'nkarshaNa from vAsudeva etc. in this context should be viewed as the voluntary assumption of bodily forms by the supreme Brahman vAsudeva out of compassion for its devotees, so that the devotees can have easy access to the supreme Brahman. This is because vAsudeva the supreme Brahman has for its body the pure aggregate of the six supreme qualities, and thus is difficult for all to attain easily. The devotee attains to the vyuha forms by worshipping the vibhava forms such as worship of rAma, kRshNa, etc., and from the vyuha forms he attains to the Subtle form of vAsudeva. If birth or origination of sa'nkarshaNa from vAsudeva etc. is viewed thus, there is no contradiction between the pAncarAtra doctrine and the veda-s. In fact, the pA'ncarAtra doctrine is considered to include in it all the other veda-s, the sAnkhya-yoga, and AraNyaka-s. Thus, in summary, while it is true that SrI Sa'nkara did not accept the pA'ncarAtra doctrine in its entirety because he had issues with certain aspects of it, by his own words, there are certain aspects of the doctrine that he also agreed with, e.g., vAsudeva as the supreme Brahman, its ability to divide itself and manifest itself in many forms, dedicated worship to vAsudeva in temples, etc. Some background on vedAntins vs. pA'ncarAtra: Historically, there was a lot of resistance to the Agama-s from the vedAntins. There were even texts which said that the pA'ncarAtrins should not be invited to partake in SrAddha meals, people should not talk to them, etc., alongside the texts that supported the Agama adherents. There was also counter-attack from the pA'ncarAtra camp, including statements calling the veda-s as perverted texts incapable of fulfilling the human values (purushArthAproyojaka). It is in this atmosphere that SrI yAmuna-muni undertook his valiant defense of the pA'ncarAtra through his work Agama-prAmANya, to bring about reconciliation between the two camps. He pointed out that the pA'ncarAtra and the veda-s both originated from SrIman nArAyaNa, and were complementary to each other. Inevitably it was a very sensitive undertaking, since it touched on the sensitivities of both the opposing camps. Then there came the time when the pA'ncarAtrins claimed superiority over the veda-s saying that the pA'ncarAtra was more ancient, and the veda-s came later. Perhaps in this atmosphere, SrI vedAnta-deSika endeavored to bring a balance between the veda-s and the Agama-s, quoting passages from the pA'ncarAtra text Lakshmi-tantra) that the wise man should never transgress even in his thoughts the conduct prescribed in the veda-s. It cannot but be noticed that our great pUrvAcArya-s have done exceptional service in bringing about the reconciliation between the vedanta adherents and the Agama group, trying to make sure that people don't succumb to self-destruction through disunity. Even among the pA'nca-rAtrins, it appears that there was not clear homogeneity. Four main divisions are recognized in many samhitA-s. Even though all agree that vAsudeva is the Supreme Spirit and that salvation is to be got by worshipping him, they differ in the methods of worship, the benefits that accrue from the worship, the methods of rituals etc. Mix-up of movement from one group to another was frowned upon (pAdma samhitA). These four divisions are called siddhAnta-s. As mentioned in the pAdma samhitA, these are: mantra siddhAnta, Agama siddhAnta, tantra siddhAnta, and tantrantara siddhAnta. SrI vedAnda-deSika in his pA'ncarAtra rakshA quotes from the hayagrIva samhitA that Agama siddhAnta is meant to accomplish salvation alone, tantra siddhAnta is for accomplishing all four values of life (wealth, virtue, pleasures, and salvation), and tantrAntara siddhAnta will fulfill all that one desires. The four siddhAnta-s differ in the number of forms they worship, the way they consecrate the iconic forms in the temples, the number of forms of deities that are worshipped (e.g., one form - the deity is not specified; four forms - vAsudeva, sa'nkarshNa, pradyumna, and aniruddha; nine forms - in addition to the above four, nArAyaNa, hayagrIva, vishNu, nRsimha, and varAha) etc. The differences are described in great detail in the referenced texts. -------------- To Continue ============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================== _______________ What are the 5 hot job markets for 2004? Click here to find out. http://msn.careerbuilder.com/Custom/MSN/CareerAdvice/WPI_WhereWillWeFindJobsIn20\ 04.htm?siteid=CBMSN3006&sc_extcmp=JS_wi08_dec03_hotmail1 Quote Link to comment Share on other sites More sharing options...
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