Guest guest Posted May 15, 2004 Report Share Posted May 15, 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 # 19 dated 15th May 2004 =============================================================== EDITORIAL: We are glad to inform you that Dr. M. Narasimhachariar Swami, Editor of Nrisimhapriya (English Edition) has kindly consented to adorn our Board oaf Advisory Consultants (BAC) The previous Parts of - "Gotras and Pravaras- Part 22" "Yaksha Prasnam- Part 39"and "Pancharatra- Part 4" appeared in Vol.5/ Issue 4 dated 12th February 2004. (vide SRS Archives Message # 3768). We continue these from this Issue. The posting on Srimad Rahasya Traya Saram by Sri Sadagopan Iyengar could not be accommodated in this Issue. =================================================== IN THIS ISSUE 1. IMPORTANT DAYS IN VAIKASI (RISHBA)MONTH 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 23 THE GLORY OF AANGIRASA GOTRAM – PART 7 (Anbil Ramaswamy) (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar Swami, Retd 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) 3. FROM MAHABHARATA: "YAKSHA PRASNAM" PART 40: PRASNAM 101 AND 102 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. 4. PANCARATRA – PART 5 By Sri N.Krishnamachariar Swami of Chicago ==================================================== 137 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of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 & - 18 Issues of Vol. 5 These issues have been archived for public view at - by Sri DiwakarKannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram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" ======================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ======================================================= 1. IMPORTANT DAYS IN VAIKASI (RISHBA) MONTH Panchangam/ English / Day/ Star/ Event/ Remarks (if any) Date/ Date 01/ 05/14 Fri ----- Vaikasi begins 02/ 05/15 Sat ------ KrishNapaksha Ekadasi 05/ 05/18 Tues BaraNi Amavasya, ShasTaParankusa Swami, AM 39 07/ 5/20 Thurs RohiNi Navalpakkam NrisimhaTTM(D) 08/ 05/21 Fri Mrigaseersham Mannarkoil ANDavan 09/ 05/22Sat Tiruvadirai SrimushnamAndavan 10/ 05/23 Sun Punarvasu TirumalaiTiruvarangamTTD 11/ 05/24 Mon Pushyam Nalukavi PerumaaL 12/ 05/25 Tues Pushyam -do- (P) 17/ 05/30 Sun Hastam SRIDEVAPPERUMAL, Suklapaksha Ekadasi 19/ 06/01 Tues Visakam NAMMAZHWAR TiruvoimozhippiLlai (P) Periya Tirumalai Nambi(V) 20/ 06/02 Wed Anusham PourNami Koil Narasimha Jayanti(S) BhaTtar, RamappiLLai (V) Koil KandaDai Annan (V) TiruvoimozhippiLLai (V) 21/ 06/03 Thur KeTtai Veeraraghava Vedanta YMD TiruvarangamPerumaaLAraiyar 24/ 06/06 Sun UtraaDamKodikannikadanamTTD 25/ 06/07 Mon SravaNam SravaNa Upavaasam 31/ 06/13 Sun Aswani KOORMA JAYANTI (P) KrishNapaksha Ekaadasi 32/ 06/14 Mon BaraNi KOORMA JAYANTI (S) Paraankusa YMD (S) AM: Ahobila Matam; D: DEsika Darsana Diary; P: Pambu Panchangam; PA:Periyasramam S: Srirangam Koil Panchangam; V: Vasan Panchhangam TTMD: Tata Maha Desikan; YMD: Yatindra Maha Desikan (p): Page number in Swami Desika's 700th Tirunakshatram Souvenir =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= GOTRAS AND PRAVARAS – AN OVERVIEW – PART 23 THE GLORY OF AANGIRASA GOTRAM – PART 7 (Anbil Ramaswamy) (Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar Swami, Retd 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. Once upon a time, there was a king named Chitraketu of SoorasEna desa on the banks of River Yamuna. He was in fact, a monarch ruling over the entire earth. Under his virtuous rule, the land was prosperous, people happy and contented, with Mother Earth showering plenty like the proverbial KaamadhEnu. He had thousands of beautiful damsels as his wives and he was immersed in happiness that could be termed only as the ultimate. One day, Bhagavaan Aaangeerasa Maharishi came to see him. Sukha Brahmam hails the Rishi as "angiraa bhagavaan rishih". The King received him with royal honors and they were closeted for long exchanging courtesies and enjoying each other's company. During the course of these exchanges, the King expressed his one and only cause for grief. In spite of his being a Chakravarti and in spite of his having all the luxuries one could hope for and in spite of having innumerable beauties as his wives, what tormented him was that he had no issues to perpetuate his lineage. Angeeras was moved by the pathetic plight of the King. He asked the king to perform a sacrifice, the deity "dEvata" of which was TvashTa. He advised the king to give the remnants of the "havis" to his senior most and most beloved wife, Krityuti saying that soon she would give birth to a baby boy who will bring him joy and sorrow and left the palace. The King's joy knew no bounds. In his excitement, the latter part of the Rishi's words did not register in his mind. Krityuti gave birth in due course to a darling baby boy who was a cynosure for all who beheld it. He gave away valuable gifts to all and sundry. The rituals of "NaamakaraNam" and "JaatakaraNam" etc were duly done. All were happy as never before. The popularity ratings of Krityuti skyrocketed ever since the birth of the prince charming. In fact, the other queens of the harem were literally ignored even by the servants, let alone by the king. They were already jealous of the PaTTamhishi, Krityuti. The green monster turned their attention pointedly to the child, who they thought, was instrumental in their downfall. Mutual consultation among them led to a conspiracy to do away with the child. They administered poison surreptitiously as a result of which the baby expired. The moment the King and Queen and indeed all in the palace came to know of the death of the baby, a pall of grief enveloped the whole country. Even the perpetrators of the crime joined in the wailing as if they were also genuinely in grief over the demise of the baby. Krityuti was the most affected. The child was born as a result of the great Yagna and after so long and with the blessings of great Maharishi Angeeras. How could this happen? That was the question on everyone's mind. The King swooned and it was feared whether he would survive. Angeeras Rishi could sense what had happened through his eye of knowledge (Jnaana drishTi). Accompanied by Sage Narada, he hastened to the King's place as gipsy mendicants. Chitraketu who was so dazed and beside with grief, yet gathered himself up to ask them who they were. Angeeras revealed his identity and said that he was the one who had granted him the boon of a son through the PutrakaamEshti sacrifice and reminded the King about the latter part of his statement that the King had forgotten saying "Your period of enjoyment is over and now is your turn to bemoan in bereavement". The Kind would not be consoled. The two sages concluded that the King would be convinced only if the dead son came alive and explained the truth. Sage Narada invoked the boy's soul saying: "Oh! Soul that exited from the body of the prince! See! How the parents, his friends and relatives are going through excruciating pain on your leaving the body. May you re-enter the body of the prince and explain to the King the truth. Then and then only would he have peace of mind" Jeevaatman pasya bhadram tE maataram pitaram cha tE/ suhridO bhaandavaas taptaa: suchaa tvat krutayaa brisam // kalEvaram samaavisya sEshamaayuh suhrid vruta: / bunkshva bhOgaan pitru prattaanadhitishTa nripaasanam // (Sri Bhaagavatam 6.16.2 and 3) The soul of the dead prince entered the dead body and the prince came alive and started to speak! Bandhu gjnaathi ari madhyasttha mitra udaaseena vidvisha: / Sarva yEva hi sarvEshaam bhavanti kramasO mitha: / Na hi syaat atipriyas: kaschit naapriya: sva: parOpi vaa// (Sri Bhaagavatam 6.16.5.10) "It is not correct to differentiate people as relatives, coparceners (Gjnaati), enemies, impartial ones, friends, indifferent ones etc. That they change their stances from one to the other and that so frequently is a phenomenon that we see constantly. This is not only within this one lifetime but over as many lives that we take from time to time. All the relationships turn topsy turvy either in this life itself or in subsequent reincarnations. There are neither permanent friends nor permanent enemies. So, whether one is born or whether one dies should not be an occasion for joy or grief. Everything happens as per one's "karma". It is out of ignorance that we call each others as friends or foes. Different grains of sands on the river bed come together for a while and in the flow of waters they get separated from each other. Discreet folks would not feel for these coming together or separation. This body that stinks is not a fit place for me to occupy again. So, I am leaving it for good". So saying the soul escaped from the body of the prince. The Royal couple got relieved and regained their balance. Those who administered poison to the child admitted their faults and did Praayschittam (atonement). Leaving ChitrakEtu saner and sober and as a man of wisdom, the sages went back to their BrhmalOkam. Thus, Angeeras Rishi accomplished the impossible feat of bringing back to life a dead person. And made him speak also! Such was the greatness of Sage Angeeras. ==================================== To Continue ======================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================== FROM MAHABHARATA: "YAKSHA PRASNAM" PART 40: PRASNAM 101 AND 102 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India. PRASNAM 101 YAKSHA: "SNAANAM CHA KIM PARAM PROKTAM/" "WHICH PURIFICATORY BATH IS THE BEST?" YUDISHTIRA: :"SNAANAM MANO MALA TYAAGAH" "THE MOST PURIFICATORY BATH IS THAT WHICH MAKES THE MIND STAIN FREE" NOTES: A bath in the holy rivers like the Ganges or Saraswati or Yamuna or at the confluence of two holy rivers or where they join the sea or visiting or living in places of pilgrimage, rids a person of the consequences of the sins that he may have committed or incurred. YudishTira had himself heard great many details about such holy rivers and places from Sage Narada. Narada had said that he could no better than merely recall what Sage Pulastya had once told Bheeshma. He then gave a detailed account of the holy and sanctified places and rivers as originally narrated by Pulastya (Vana Parva Ch.79-83) YudishTira was informed that none was so auspicious and efficacious in the matter of washing away the sins as the visit made to Pushkaram (Pushkar in Ajmer, Rajasthan). Tathaiva pushkaram Raajan! theerthaanaamaadir uchyatE/ (vana Parva Ch.80:55) "Bear it in mind! Oh! King! Prime among the holy places of pilgrimage is Pushkara" Whoever it may be, a man or a woman- he or she becomes cleansed of their numerous sins on taking a holy dip there. Janma prabuti yat paapam striyO vaa purushasya vaa/ pushkarE snaatamaatrasya sarvamEva pranasyati// Sins accumulated ever since birth, by a man or a woman gets completely destroyed, the moment he or she takes a holy dip in Pushkara. A bath in any holy river has an equally cleansing effect. He who takes a bath in the Ganges with all his senses fully under control is rid of all his sins. Gangaayaam tu naraH snaatvaa brahmachaaree samaahitaH vidhyoota paapmaa bhavati // (Vana Parva Ch 83:63) But, the full benefits of such purificatory acts can be realized only by those who have a strong faith, are deeply pious, truthful and compassionate. All these qualities can be attained only if the mind is pure and unsullied. Yasya hastau cha paadou cha manas chaiva susamyatam / Vidyaa tapas cha keerthis cha sa theertha phalam asnutE // (Vana Parva Ch.80: 30) The predicted benefits of a pilgrimage can be realized only by those souls who can lay claim to a sound knowledge, pure penance and unblemished fame which they gain by being unsullied in deed and self possessed in mind. Ultimately, who indeed is the pure person? "kah Suchari iha?" He whose mind is pure is the pure person: "yasya maanasam suddham" Not surprisingly YudishTira stressed this point that the most significant purity is the mental purity and that a purificatory bath fortifies that. The subtle point is that without a pure state of mind, it will not be possible to think of even such soul-elevating activities like a dip in the holy waters or offering worship and charity at places of pilgrimage. Such soul-elevating activities once undertaken and completed leave the mind taint free forever. PRASNAM 102: YAKSHA: "DAANAM CHA KIM IHA UCHYATE?" "WHICH ACT OF CHARITY IS THE BEST?" YUDISHTIRA: "DAANAM VAI BHOOTA RAKSHANAM" "AN ATTITUDE OF PROTECTION TOWARDS ALL LIVING BEINGS IS INDEED THE BEST FORM OF CHARITY" NOTES: In the ordinary sense, charity is giving away one's possessions or part thereof to a less endowed and a needier person. It is also said that the best charity is the one which is done unasked for. (naakaanksham daanam). Behind an act of charity lies a mind totally devoid of any ego or vanity and instead completely full of compassion and love. Given such a disposition, an act of charity is not one to be performed selectively nor does it occur at select moments nor even is it a response to a stimulus that is a sight or scene or an account which moves the heart. Beneath a charitable disposition has an overflowing milk of human kindness which gushes in an unimpeded flow towards man, animal, insect or even a tree. All realized souls were embodiments of such compassion and concern for the welfare, the well being of animals, birds or trees. The following sloka would explain what YudishTira had in mind when he linked charity with "bhoota rakshaNam ((care for the protection of all living beings). Na moolotpaatanam kuryaat patrachchEdam vivarjayEt/ Bhhota peeDaam na kurvanti pushpaanaam cha nikruntan // "Roots should not be pulled out. Leaves should not be pinched. Living beings should not be harmed. Flowers should not be plucked" (Source: "Letters from Ramanasramam" by Suri Naagamma Translated from Telugu by D.S.Sastry – part I –Letters 24 and 42. --- ------------------------------ To Continue =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= 4. PANCARATRA – PART 5 By Sri N.Krishnamachariar Swami of Chicago -------------------------- PA'NCARATRA AND VISISHTADVAITA: It is believed by some that the pA'ncarAtra system and the viSishTAdvaita philosophy are one and the same thing, in the sense that one is derived from the other, and they both have the same philosophic background. This is an incorrect notion. The two thought-streams stemmed from independent sources, and have had different and independent courses. It is true that some of the great AcArya-s of viSishTAdvaita have attempted to integrate the two systems. However, the distinct origin of the two systems can be seen based on the differences between the earliest of the pA'ncarAtra samhita-s (sAttvata, jayAkhya, ahirbudhnya) and the later ones (vishvaksena, vihagendra, lakshmi-tantra etc.). The later ones clearly follow the lead of viSishTAdvaita. Following are some of the points that clearly indicate the independent origin, evolution and course of the two systems: pA'ncarAtra: 1. Not a philosophy but a thought system justifying a compendium of practices relating to worship. 2. Early texts were indifferent to Vedic claims, and in fact claimed to be more ancient than the veda-s. 3. Prapatti is mentioned in later pA'ncarAtra texts, but not in the early ones - probably a reflection of the influence of viSishTAdvaita philosophy on pA'ncarAtra. 4. pA'ncarAtra existed even at the time of mahAbhArata. viSishTAdvaita: 1. A philosophy by no means confined to worship. 2. Seeks to justify its position wholly based on Vedic authority. 3. Prapatti is an integral part of the pA'ncarAtra philosophy. 4. More recent than pA'ncarAtra. The pA'ncarAtra system is not a philosophy but more a thought-system justifying a compendium of practices relating to worship. ViSishTAdvaita is a philosophy by no means confined to worship, and seeks to justify its position wholly based on Vedic authority. The early pA'ncarAtra texts were indifferent to Vedic claims, and in fact claimed to be more ancient than the four veda-s. We see mention of prapatti (SaraNam) in the later pA'ncarAtra texts, probably as a result of the influence from viSishTAdvaita, but not in the earlier ones. As has been mentioned earlier, pA'ncarAtra existed even at the time of the mahAbhArata. It has been pointed out by van Buitenen that SrI rAmAnuja has not used any quote from the pA'ncarAtra, and for that matter from divya prabandham as well, in any of his known works. An explanation offered is that this might have been because in SrI rAmAnuja's days there was so much resistance to anything even remotely considered non-vedic in nature, and quoting from pA'ncarAtra or prabandham could weaken his case in the eyes of the biased. The postulate advanced is that SrI rAmAnuja was in a position to make a good case with purely the help of the Sruti-s and well-accepted smRti-s, and there was no need for him to base his case by using quotes from sources which could have been dubbed sectarian. The topic of the inter-relationship between the two systems is in itself a subject that deserves dedicated analysis and understanding, and is a separate subject which we will defer. At a high level, the following are some common aspects between the pA'ncarAtra and viSishTAdvaita systems as they are accepted today, and are greatly emphasized by SrI rAmAnuja (e.g., prapatti in the gadya-traya-s). 1. The concept of prapatti 2. Insistence on an austere life, 3. Dedicating all actions including sleeping and eating to bhagavAn, 4. The concept of disinterested action which in the end leads to God realization, etc". High-level view of the postulates of the pA'ncarAtra: At a high-level following are some of the highlights of the pA'ncarAtra system: 1. The pA'ncarAtra does not admit of a plurality of God, but is an uncompromising monotheism. 2. Prapatti is a means to moksha that is available to everyone without any constraints regarding varNa etc., and which is available in this birth itself. 3. A very austere way of life where everything that is done is done for bhagavan's pleasure, not excepting eating and sleeping. 4. NishkAmya karma, or disinterested action, which will ultimately lead to God-realization. 5. pA'ncarAtra emphasizes ritual worship consisting of dIkshA, ArAdhana, pUjA, function and use of nirmAlya and naivedya, and pa'ncakAlikA (these will be covered more elaborately later). What is listed below is one interpretation of the postulates of pA'ncarAtra. I am not listing multiple interpretations here in the interests of brevity and simplicity. 1. The nature of Godhead - bhagavat who denotes the manifested configuration of the six qualities; not only an absolute, indescribable, and transcendental Brahman of the vedAntins, but also a personal god, worthy of adoration and worship; also different forms (vyuha, vibhava, arcA etc.) assumed by the personal god. 2. karma - panca-kAla procedures 3. vidyA - systematized spiritual knowledge, or the energy of the Godhead which works within the individual for producing knowledge. The samkarshaNa aspect of Godhead bestows the knowledge of scriptures (Sastra-j~nAna), the pradyumna aspect the knowledge of practice (anushThAna mArga), and the aniruddha aspect the benefits of such knowledge and practice (kriyA-phala). 4. kAla - the principle of time. Time is viewed as that which causes the disturbance in the guNa-s and which brings about everything in the universe in an orderly fashion. 5. kartavya - what ought to be done as a duty. The daily and imperative worship at home, meditation, etc. 6. vaiSeshika - special ceremonies such as pratisTha in a temple, pavitrotsava, adhyayanotsava, etc. 7. samyama - yogic practices - the yoga of restraints. (Chapter 6 of bhagavad-gItA emphasizes the value of yoga, and Lord kRshNa tells arjuna - tasmAt yogI bhavArjuna - therefore you should become a yogi). 8. cintA - dhyAna (contemplation), cintana (visualizations), etc. These are in the category of antar-yAga (internal or mental sacrifices). 9. mArga - the path to be chosen for securing salvation. SAttvata samhitA mentions devotion (bhakti) as the mArga - bhakti which is firm (achala), pure (Suddha), constant (nitya), unwavering (avyabhicAriNI). ahirbudhnya samhitA indicates that the mArga is namana (bowing) - involved in the mantra-s which proclaim SaraNAgati (surrender). This refers to total and confident surrender of oneself and all that belongs to oneself to Godhead, and is an important concept of viSishTAdvaita. ------------------------- To Continue =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== Quote Link to comment Share on other sites More sharing options...
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