Sri Ranga Sri Journal- Srimath Azhagiya Singar SathAbhishEkam Special

[Guest guest]

SrI:

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//

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SRI RANGA SRI VOL.08 / ISSUE # 09 dated 30th Nov 2006

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EDITORIAL

Dear Bhagavatas:

 

As Sri Anbil Ramaswamy Swami is in Cleveland, I am sending this on

his behalf.. Swami is available at:

25807 Iris Court, Westlake, OH-44145

Phone # (440) 716- 0771 Cell # (770) 876- 9188

You may contact him at Ramanbil (AT) hotmail (DOT) com

 

Today is Glorious day for Srivaishnavas all over the world.

Srivaishnavam is so well spread out and successful is due to the

most wonderful presence of our Acharyas and His Holiness Srimath

Azhagiya Singar in particular.. His Holiness's sowlabhyam,

vaathsalyam is seen to be believed. Srimath Azhagiyasingar's easy to-

follow upanyasams, His simple yet deep, marvelous books yErAr

guNamum yezhil uruvum, Sri Rahasyathraya saaram in prose forms in

very simple terms… - are the real treasures and gems which every

srivaishnava should read. His simple explanation during

teleupanyasams, enquiring if everyone is following and understanding

reflects his extent of vaathsalyam on us… Blessed are we to live in

the age when such dhayALu acharyas take avatharams here in this

earth.

 

The greatest of the enjoyment can be had from the writings of

Srimath Azhagiya Singar in these books especially on AmalanAdhipirAn

of ThiruppANAzhwAr. His extraordinary insights and the aruL

mozhigaLs on each of these paasurams have been compiled in this

book yErAr guNamum yezhil uruvum. These books are a must-read for all of us and with the blessings of a great AchArya, who has the anugraham of Sri MaalOlan thru his devoted daily ThiruvArAdhanam to the divya dampathis as the peetAdhipathi of the SimhAsanam of AhObila Matam going back to more than six centuries, when the Lord of AhObilam jumped into the hands of AdhivaNN SatakOpa Jeeyar- the founder of Sri Ahobila Mutt.

 

Sri Ahobila Mutt and Sri Poundarikapuram Andavan Asramam have

special bond and links. Srimad Azhagiya Singar and asmadhAchAryan

Sri PaRavAkkOttai Andavan have special affinity and highest regards

for each other. Even during a day's visit to Srirangam, Srimad

Azhagiyasingar never misses to call on Srimad PaRavAkkOttai Andavan

and pays His dhaNdavath praNAmams.

 

Let us pay our humble obeisance and saashtAnga praNamams again and

again at the lotus Feet of Acharya on this auspicious day.

 

We are proud to release this special issue on this ocassion wherein

Sri Anbil Ramaswamy swami has brought out two brilliant write ups as

mark of his humble obeisance to His Holiness

 

Sri Sadagopan Iyengar has submitted with great reverence his

inimitable offering THE HOLY CLOUD at the lotus feet of Srimath Azhagiya Singar.

 

These are now for our reading pleasure and paying our anantha kOti

praNamams to the feet of His Holiness.

 

Sri Anbil Ramaswamy Swami had written brilliant write ups on

Prakritham Azhagiya Singar few years ago under the

Prakritam (current) Srimad Azhagiyasingar- An Acharya, Friend,

Philosopher and Guide

 

These articles are available in this URL:

http://www.saranagathi.org/articles/45jeer.htm

Please read and they are really enriching and describe the greatness

of His Holiness excellently.

 

Acharyan ThiruvaDigaLE SaraNam

Regards

Namo narayana

Dasan madhavakkannan

[On behalf of SRIRANGASRI]

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TEACHING METHODS IN THE UPANISHADS - by SRI ANBIL RAMAWAMY

 

"Thus spake the Upanishads"

 

Dear Bhagavatas:

 

His Holiness Srimad Azhagiya Singhar's "Sathabbhisheka Mahotsava

Committee" requested me to present an article to the Souvenir

proposed for release on the occasion of his 81st Tirunakshatra

celebrations.

 

The following article was submitted in response to their request. I

have great pleasure in presenting it for your info. Kindly favor me

with your comments. Thank you,

 

Dasoham

Anbil Ramaswamy

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VEDA SAMHITAS AND BRAHMANAS

The Vedas contain hymns of prayers and deal with sacrifices to

various elements of nature personified as deities who were believed

to come down from their abodes to receive the sacrificial offerings

and shower their blessings each according to its own powers, so that

life on earth could go on smoothly in a sort of "quid-pro-quo".

 

A slight shift in emphasis could be noticed when the Braahmanas were

formed. Though the importance of "Nature Gods" was not questioned,

it was thought that the proper performance of sacrifice itself could

bring about the desired results.

 

Together, the "Veda Samhitas" and "Braahmanas" were known as "Karma

KhaaNDa" (Action Texts) because they laid stress on

the "performance" aspect of the sacrifices.

 

ARANYAKAS AND UPANISHADS

Some Sages dwelling in the forests explained the scriptures to their

pupils. These were known as "Aaranyakas". Other Sages who lived in

and around cities had their own "Gurukulams" (Abodes of preceptors)

to which pupils flocked to learn the intellectual and esoteric

nuances of the scriptures. The masters deliberated with them in the

form of "Quiz programs"- "Question and Answer" methods, in

delineation of the eternal truths, theories etc. in "Confidential

sessions" – engaged in exercises in "Equivalencies" and these came

to be known as "Upanishads".

 

The Upanishads are the most intelligible part of the Vedic

literature so far as the modern man is concerned. "As we pass from

the Vedic hymnal period to the Upanishadic period, we can notice a

remarkable shift in emphasis from the objective to the subjective,

from propitiation rites to philosophy, from wondering at the

phenomenal world to introspection on the significance of the self"

observes Starr Chester in "A History of Ancient World".

 

The Aaranyakas and Upanishads together came to be known as "Jnaana

KhaaNDa" because they were "intellectual disputations" or "Brahma

KhaaNDa" because they discerned that all the Vedic Gods were but

facets of the Superior force called "Brahman" (in the neuter).

 

The Westerner is intrigued that despite such wild variety and

proliferation in the "Polytheism of the masses", an indisputable

undercurrent of unity was discernable in the "Monotheism of the

Classes". Thus, "Jnaana KhaaNda" ushered in a great break-through

of "Unity in diversity", proving that the multiplicity of Gods

venerated, were but the obeisance to ONLY ONE SUPREME GOD –

"Brahman" who was the In-dweller (antaryaami) of all.

 

THE TEACHINGS OF UPANISHADS

The truths expounded in the Upanishads may look silly and gibberish

for the ignorant folk who merely eke out existence and indulge in

trivial pursuits and petty squabbles. Such persons cannot discern

any support for their idiosyncarcies in the Upanishads. These truths

transcend the Time-Space- Matter constraints and constitute

invaluable treasure and practical guidance for those who have given

up likes and dislikes of the worldly attachments in pursuit of

spiritual fulfillment.

 

Paul Deussen observes: "Whatever may be the discoveries of the

scientific mind, none can dispute the eternal truths propounded by

the Upanishads. Though they may appear as riddles, the key to

solving those lies in our heart and if one were to approach them

with an open mind, one could secure the treasure as did the Rishis

of ancient times"

 

GENUINE VS SPURIOUS UPANISHADS

We are told that there are more than 100 Upanishads but only 10 of

them are accepted as the most authoritative by all sections of

Hindus, known as "DasOpanishads"- the Principal ten Upanishads,

while a few others are listed as supplementary. While many of the

original Upanishads are not readily accessible, it is seen that

later day enthusiasts with a view to pedantically exhibit an

ostentatious display of their learning ventured to churn out high

sounding platitudes masquerading them as "Upanishads' if only to

derive a semblance of credibility and respectability (e.g) Ganapathi

Upanishad, Saraba Upanishad etc. that have no basis in any Veda or

other Sruti texts.

 

Naturally the question arises on how to differentiate the

authoritative from the rest. Scriptures have been classified into 3

categories, namely, Saatvika, Raajasa and Taamasa, the first being

most authoritative, the second less authentic and the last the least

in the scale – to satisfy the needs of different levels of knowledge

and understanding of the readers. The litmus test to differentiate

Saatvika from the rest is that in Saatvika scriptures, questions of

general nature on deities are raised and answers zero in on the one

who fits the bill, whereas in other categories, they begin with

questions on a specific deity in particular and the answers relate

thereto.

 

For example, in Srimad Vaalmiki Ramayanam, Vaalmiki catalogues 16

qualities and asks Sage Narada whether there was anyone who

possessed all these qualities. Pat comes the reply from Sage Narada

that there indeed was one and that was Sri Rama. Similarly, in

Mahabharata, Dharmaputra asks Bheeshma 6 questions:

1. "Who is the ONE Supreme deity?

2. What is the supreme goal of life?

3. Which deity should be praised by human beings for attaining

prosperity here and everlasting bliss in the hereafter?

4. Which deity should be meditated upon for attaining the

above?

5. Which Mantra when propitiated releases human beings from the

bondage of Samsaara?

6. Of the various means, which is the best one to attaining the

grace of the Lord?" In reply, Beeshma answers in the next 10 slOkas

his considered opinion that it is meditation, recitation, offering

prayers and obeisance to Sriman Narayana, the Supreme that can

bestow the desired results.

(dhyaayan, sthuvan, namasyams cha yajamaanas tamEva cha)

 

[if we apply this test, we will find that the questions of Sishyas

in the authoritative Upanishads are general but the replies of Gurus

are specific and point to the one and only ultimate truth]

 

GURU-SISHYA TRADITION

It is interesting to note that this Guru-Sishya tradition was first

established by none other than Sriman Narayana who appeared at the

beginning of beginning-less time to exemplify how the Guru should be

an ideal preceptor "Qualified" to impart knowledge and how the

Sishya should be a "Deserving" disciple fit to receive the

instructions.

 

[A study of the Saatvic Upanishads would reveal that the "Question-

Answer sessions" mentioned therein were indeed between

such "Qualified Gurus" and "Worthy Sishyas" We allude to a few

instances later in appropriate contexts in this write up. The names

of the Gurus and the Sishyas are indicated in Capital letters]

 

APHORISMS, ANECDOTES AND PARABLES

Another aspect worth mentioning in this connection is that while a

few of the statements are in the form of aphorisms (pithy sayings),

commands intelligible to fairly evolved souls, (e.g) "Sathyam

Vada", "Dharmam Chara" etc., there are quite a few anecdotes and

parables for the benefit of the dull witted ones to grasp the

essence of the morals involved like the story of "Yaksha Brahmam"

appearing in KaTOpanishad to prove the omnipotence of Brahman to

Agni (Fire god) , Vaayu (Wind god) and Indra (their master) who

could not burn or move even a blade of grass.

 

[These stories help us to "learn the easy way", the esoteric truths

almost step by step. The teachings conveyed are concise and crisp

while the thoughts are deep and profound. We will refer to a few of

these later in appropriate contexts]

 

As we are very much like "just born" children in the spiritual

realm, only sugar coated stories grip our attention and leave an

indelible impression in our mind (pasu maratthu aaNi).

 

METHODS OF UPAASANA

The "Jnaana KhaaNDa" alludes to a number of methods fro meditating

on the Lord. These are called "Vidyas" or "Upaasanas" that form

integral part of the "Path of Devotion" (Bhakti Maarga) that lead

the aspirant to the highest goal of reaching the "Kingdom of God".

We are told that there are at least 32 Vidyas, each one emphasizing

on a specific approach unique to itself but leading to the ultimate

goal.

 

These Vidyas are found scattered in the different Upanishads. For

example, ChaNDogya Upanishad mentions several Vidyas like

- SaanDilya Vidya (3-14)

- ShODasakala Vidya (4-4)

- UpakOsala Vidya (4-10)

- PraaNa Vidya (5-1)

- Panchaagni Vidya (5-3)

- Vaiswaanara Vidya (5-11)

- Sad Vidya (6-1)

- Bhooma Vidya (7-1)

- Dahara Vidya (8-1) and

- Prajaapati Vidya (8-7).

 

[We will refer to some of these methods of Upaasanas in appropriate

contexts (shown in bold letters). It must, however, be remembered

that these can be learned clearly only by resorting to the feet of

a "Qualified Achaarya"]

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NOTE: Items 1 to 10 are "Principal Upanishads" Items 11 to 20

are "Supplementary Upanishads"

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1. AITAREYA UPANISHAD.

This was propounded by RISHI MAHIDAASA ATTREYA who obtained

knowledge by propitiating BHUDEVI (Goddess Earth), Consort of Lord

Narayana. The 2nd and 3rd AraNyaka of AitarEya AraNyaka constitute

this. The basic topic is the Mahaavaakhya "Pragjnanam Brahma" (3-3).

True knowledge comes to one who has attained Vairaaghya

(Renunciation) and this can dawn only on one's realizing the

futility and trauma of rebirth. RISHI VAAMADEVA was one such who

declared "I tore asunder the net of Samsaara and took off on a

flight to Paramapada like an eagle".

 

2. TAITTAREEYA UPANISHAD.

This consists of three parts viz., Sikshaavalli (Saamhiki),

Aanandavalli (Yaagniki) and Briguvalli (VaaruNi). Sikshaavalli

instructs the principles of Vedic phonetics, shows how the disciple

should practice Upaasanas (Observances) and how he should conduct

himself after completing studies in the "Gurukula".

 

- SIKSHAAVALLI includes famous statements such as "Always tell the

truth"; (Satyam Vada) "Do your duty" (Dharmam Chara) (11).

MAHAASAMASYA'S exhortation to his disciple, "PRAACHEENA YOGHYA" on

how to concentrate on the Paramaatma in the bright space of the

heart finds a place in this part.

 

- ANANDAVALLI describes the supreme happiness or "Brahmaananda".

Hence, it is called "Anandavalli". It avers that Brahmam is truth

(Brahmam Sathyam); Knowledge is unlimited (Jnaanam anantham); and

supreme happiness is the ultimate. One who tears oneself from the

five sheaths (kOsa) of Food (annamaya), vital air (praaNamaya), Mind

(manOmaya) and individual soul (vigjnaanamaya) will attain this

supreme happiness of the Universal soul (Aanandamaya). The views of

three eminent Sages RAATHITARA, PAURUSISHTI and NAAGA MOUDGALYA who

practiced the virtues they preached are recorded.

 

- BRIGUVALLI represents the teaching of VARUNA to his Son-cum-

Student, BRIGU. VaruNa advised Brigu "That is Brahmam from which

everything emerges, in which everything stabilizes and into which

everything submerges"

"YatO vaa imaani bhutaani jaayantE, yEna jaataani jeevanti,

yat prayaantyabhi samvisanti tad vijignasva tad BrahmEti" (1)

 

3. ISAAVAASYA UPANISHAD.

This is a highly mystical composition incorporating the final and

40th Chapter of SYVS. The famous saying "That is the whole; this is

the whole Even if the whole is taken out from the whole, what

remains is still the whole" appears in this Upanishad.

"poornamatah PoorNamidam PoorNaath Poorrnam udachyatE /

Poornasya Poornam aadaaya PoorNam Eva avasishyatE// (Santi PaaTam).

 

This gets repeated in BrihadaaraNyaka Upanishad and SvETaswataara

Upanishad. In just 18 Mantras, it advises that one who does his

duties as a dedication to the Lord who is Omnipresent, Omnipotent

and Omniscient would ultimately reach him.

 

4. BRIHAD AARANYAKA UPANISHAD.

This is the end part of Satapata Br. Of SYVS that deals with modes

of worship, meditation, integration of Jeevaatma with

Paramaatma. "Brihad" means "Huge". Hence, it is called by this name.

 

The famous saying "Lead me from untruth to truth; from darkness to

light and from mortality to immortality" appears in this Upanishad.

"asatO maa sat gamaya/ tamasO maa jyOtir gamaya; mrityOr maa amrutam

gamaya"

(1.3.28)

 

Also, the Mahaavaakhya "This soul is verily Brahmam" (ayam aatmaa

brahma) is explained in the 2nd Part of this Upanishad. It expounds

procedures connected with penances like - PurushOttama Vidya,

Baalaki Vidya, MaitrEyi Vidya, Madhu BraahmaNa Vidya, Panchaagni

Vidya, Mantra Karma etc.

 

The famous dialogue between SAGE YAAGJNAVALKYA and his wife MAITREYI

and other sages like AASWALAR, UTTAALAKA AARUNI, GOUTAMAR, BHUJYU,

USHASTA (OR SAAGARAAYANA), KAHOLAR (OR KAUSHITKEYA) GAARGI (DAUGHTER

OF VAACHAGNU), VIDAKTAR and KING JANAKA, discussions between

AJAATASATRU and DRPTA BAALAKA GAARGYA revealing several aspects of

the Vedic verities form part of this Upanishad.

 

5. KATA UPANISHAD

This belongs to the "KaTa" Branch of KYVS. This consists of 6

Chapters called "Vallis".

It contains the famous story of NACHIKETAS (Son of VAAJASRAVAS) who

extracted from YAMA (God of Death) the knowledge of liberation

through realization of the Supreme.

 

The famous allusion to body as chariot, intellect as charioteer,

mind as reins, sense organs as horses, and sense objects as the

distractions in the process of gaining self-control appears in the

3rd section.

 

"Aatmanam rathinam viddhi, sareeram rathamEva thu,

buddhim thu saarathim viddhi manah pragrahamEva cha,

IndriyaaNI hayaan aahuh vsihayaams tEshu gOcharaan

aatmEndriyamanOyuktam bhOktO iti aahur maneeshinah" (3-3)

 

Like kEna Upanishad and Mahaanarayana Upanishad -

- It contains the famous Saanti Mantra that invokes God and

says: "Let Brahman protect both of us (Preceptor and disciple). Let

it nourish both of us. Let us both work with full vigor. Let our

study of scriptures be illuminated. Let us not become hostile to

each other"

"Om Sahanaa avatu. Sahanau bhunaktu, Saha veeryam karavaavahai

tEjasvinaavatheetam astu, maa vid Vishaavahai, Om Santi, Santi

Santih"

 

- Another allusion appearing in Chapter 6 relates to the tree

of Samsaara which is upside down with roots on top and branches and

leaves at the bottom.

"Oordva moolO vaak saakhaayeshO aswatta sanaatanah" (6-1)

 

- Several profound expressions are found in this Upanishad

like the nature of Paramaatma being smaller than the atom and at the

same time bigger than the biggest "aNOraNeeyaan mahatO maheeyaan"

(2-20)

 

- Paramaatma being the one and only permanent entity in an

impermanent world, the wisdom of the wise, one and the many, the

bestower of all wishes etc.

"nityO nityaanaam, chEtanas chEtanaanaam,

ekO bahoonaam, yO vidadaati kaamaan" (5-13)

 

- Everything shines by his brilliance:

"na tatra sooryO bhaati, na Chnadra taarakam

nEmaaVidyutO bhaanti kutOyam agnih

TamEva bhaantam anubhaati sarvam

Tasya bhaasaa sarvam idam vibhaati" (5-15)

 

6. CHANDOGYA UPANISHAD

This comprises of the last 8 parts of Chapter 10 of Chand. BraahmaNa

of SVS. "ChandOgya" means "one who sings the "Saama hymns".

Important Mahaavaakhyas (Great Sayings) like "Verily all this is

Brahman"- "Sarvam khalu idam Brahma"; "That thou art" – "Tat Tvam

Asi" appear in this Upanishad.

The object of this Upanishad is to explain the importance

of "PraNava Mantra step by step. (Vide 6-9-4, 6-10-3, 6-12-3, 6-13-

3, and 6-14-3).

 

The 8 subjects dealt with are as follows:

1. "Utgita VIdya" - how "Omkaara Mantra" should be

recited, "Akshi VIdya", and "Akaasa Vidya", as well as the story of

SAGE USHASTI to demonstrate exceptions in case of an emergency.

2. How "Omakaara" is the central theme of the worlds, Vedas etc.

3. "Madhu Vidya", the greatness of "Gaayatri Mantra" and how

life is a sacrifice.

4. Greatness of SAGE RAIKVA and the story of the truthful

SATHYAKAAMA.

5. "PraaNa Vidya" and "ShODasa kalaa Brahma Vidya" taught BY

SATHYAKAAMA JAABALI to GOSRUTI and others and "Panchaagni Vidya"

learned by SVETAKETU from KING PRAVAHANA.

6. Significance of "Tat Tvam Asi" through the parable of the

tiny Banyan seed that grows into a mammoth tree and the salt that

dissolves in water but retaining its taste throughout.

7. "Bhuma Vidya" taught by SANATKUMARA to SAGE NARADA

8. "Dahara Vidya" that points out the treasure of eternal

truths to a man strolling about unaware of the treasure hidden in

the earth under his very feet. It concludes with the story of INDRA

and VIROCHANA to show that the level of understanding of the truths

depends only on the level of one's capacity. "Sath Vidya" taught by

UDDAALAKA AARUNI to SVETAKETU, "Purusha Vidya" taught by MAHIDAASA

AITREYA, "SaNDilya Vidya" taught by SANDILYA to PRAVAHANA JAVALI and

advice of RAJA ASWAPATI KAIKEYA to UDDAALAKA AARUNI on "Vaiswaanara

Vidya" also find a place in this Upanishad.

 

7. KENA UPANISHAD

There is a saying -"If you have lost something, search for it

in "kenam". You will get it". What we have lost is "Brahma

Swaroopam" If we understand the import of this Upanishad, we can get

back "Brahma Swaroopam". The Central question which the Upanishad

poses is "By whom?" Hence, it is called "kEnOpanishad". This forms

the 9th Anuvaaka of "Talavaakaara BraahmaNa" of SVS.

 

BY whom the sense organs are enabled to function is answered in a

unique manner and concludes it is Brahman. To bring home the fact to

the Devas who claimed credit for vanquishing the demons, Brahman

appeared as a "YAKSHA" and bade AGNI (Fire God) and VAAYU (Wind God)

to burn / move a blade of grass thrown before them, which of course,

they could not. When INDRA came on the scene, he was told by UMADEVI

that the force beneath the functions was indeed Brahman.

 

8. PRASNA UPANISHAD

SIX SAGES ask six questions of SAGE PIPPALAADA on life, realization

of mOksha etc. "Prasna" means "Question" The questions asked by them

are in the following order:

(1) KAATYAAYANA KABANDIN: How beings came to be born?

(2) BHAARGAVA of VIDHARBA: Which deities support the bodies of

those born and which is the most important deity?

(3) AASWALAYANA KAUSALYAR: How vital air enters the body and how

it escapes from the body?

(4) SAURYAAYANI GAARGYAR: What happens when one dreams in sleep

and when one is in dreamless sleep?

(5) SATHYAKAAMA Son of SIBI: What difference does it make when

PraNava is recited in a single or two or three maatras? and

(6) SUKESA of BHARADWAJA GOTRA: Who is the "shODasa kalaa

Purusha" – the one with 16 aspects?

SAGE PIPPALAADA answers all these questions to the satisfaction of

the Sages.

 

9. MUNDAKA UPANISHAD

"MuNDaka" means "Bald headed" denoting renunciation. This contains 3

MuNDakas" with 64 verses taught by SAUNAKA by RISHI AANGIRAS, who in

turn had learned it from BHARADWAAJA SATHYAVAAHA, the disciple of

ATHARVAAN, the eldest son and pupil of BRAHMA.

This Upanishad -

1. Draws a distinction between "Para Vidya" and "a-paraVidya".

The four Vedas are included in "a-para Vidya" while Brahma gnaana

(Knowledge of Brahmam) is "Para Vidya"

2. Describes the relationship subsisting between Brahmam and

Prapancham (Universe) as also the means to each Brahmam.

3. Lays down the characteristics of a Brahmagjnaani (One who

knows Brahmam) and the fruits of such knowledge.

 

The classic example of PraNava being the bow, Atma (the Soul) being

the arrow and Brahmam being the target is found in this Upanishad.

"PraNava: Dhanuh sarO hi aatmaa, Brahma tallakshyam uchyatE" (2-2-4)

 

Another example says that just like a spider weaving its web with

the thread issuing out of its own body and later draws the threads

back into itself, God creates the world from out of himself and

later draws back all his creations into himself.

 

Yet another classic example is that of two birds perching on the

branch of a tree – one eating the fruit, the other simply looking

on – allegorical of the Jeevaatma experiencing the consequences of

its karma while Paramaatma having no karma has no need to experience

any consequences.

"Dvaa suparNaasayujaa Sakaya samaanam vriksham parishasvajatE/

tayOranya: pippalam swad vatti anasan anyO abhi saka seethih" (3-1-1)

 

10. MANDUKYA UPANISHAD

This is a small work having just 12 Verses in 4 Parts. The Seer of

this Upanishad seems to be the son of MANDOOKYA MAHARISHI as gleaned

from a reference to him in AiterEya Upanishad (3-1-1)

This Upanishad -

1. Breaks the PraNava Mantra into its constituent parts of A, U

and m and recommends them to be venerated as Vaiswaanara, Taijasa

and Praagjna.

2. States that a Jeeva has four states of wakefulness,

dreaming, dreamless sleep and a fourth stage beyond these three

which is equated with mOKsha. Sri Ramanuja has related these stages

to their presiding deities of Anirudda, Pradhyumna, Samkarshana and

VaasudEva respectively

3. Identifies A, U and M with these Vyuha moorthis.

4. Takes the whole PraNavam as a single letter representing

Paramaatma.

 

11. KAUSHITAKI UPANISHAD

One of the Major Upanishads that deals with transmigration of souls,

equation of vital air with Atman and attainment of mOKsha. It

describes the "Paryanka Vidya", "Pratardana Vidya" and "Baalaaki

Vidya". It also describes the "Archiraadi Maarga" and the honors

that a liberated soul "mukta jiva" receives en- route.

 

12. SVETASWATAARA UPANISHAD

This is a Major Upanishad belonging to KYVS taught by SVETA

ASWATAARA RISHI to his INNUMERABLE DISCIPLES (vide Mantra 21 of

Chapter 6). It deals with personal God, devotion, integration of

soul with God etc.

 

In the six Chapters, it brings out the distinctions between the

sentient beings, the non-sentient things and the All-sentient

Iswara. The reference to Paramaatma indwelling in everything like

oil in oilseeds etc (1-15) as also the example of two birds perching

on a tree, one eating the fruit and the other merely looking on (4-

6) occurring in MuNdaka Upanishad (3-1-1), the allusion to

Paramaatma being smaller than atom and bigger than the biggest

occurring in KaTa Upanishad (2-20) is found repeated here (3-20).

 

It further describes the "Brahmam" as one who moves fast without

legs, grasps without hands, sees without eyes, hears without ears,

knows the knowable; But, nobody knows him" (3-19).

 

So also, the reference to other luminaries deriving their capacity

to shine from Paramaatma (6-14) occurring in KaTa Upanishad (5-15)

and MunDaka Upanishad (2-2-11) and the statement that the Lord is

the bestower of all wishes etc "nityO nityaanaam, ChEtanas

chEtanaanaam, EkO bahoonaam, yO vidadaati kaamaan (appearing in KaTa

Upanishad (5-13) appear in this.

 

That Bhakti towards Achaarya should be none the less than Bhakti

towards Bhagavaan is emphasized "Yasya dEvE paraa bhakti: yathaa

dEvE tathaa gurou"

(6-23)

 

13. MAHANARAYANA UPANISHAD

This is one of the major Upanishads containing several prayers and

chants in sacrifices like AgamarshaNa Sukta, Doorvaa Sukta,

Mrittikaa Sukta, mEdha Sukta, Mantras connected with

Sandhyaavandanam, KaamOkaarsheeth Japam, VaiswadEva,Viraaja hOmam

besides Dahara Vidya, TrisuparNa etc., means to attain moKsha,

Jnaana Saadhana niroopaNam etc.

 

That Paramaatma is smaller than the atom and bigger than the

biggest "aNOr aNeeyaan, mahatO maheeyaan (66) and that he resides

everywhere including the vast ocean, atmospheric regions and

celestial abode "ambasya pare, bhuvanasya madyE, naakasya prushTE

(1) appear in this Upanishad.

 

The famous statement "yas cha kinchit jagat asmin drisyatE

srooyatEpi vaa antar bahis cha that sarvam vyaapya naraayaNa:

sthita: (94) occur in this Upanishad.

 

14. AGNI RAHASYA

This is part of Satapata Br. of SYVS. Though not an Upanishad in the

strict sense, it is deemed so on account of the lofty concepts it

propounds on how to install Agni in the form of GaruDa, the divine

bird. It also details Vaiswaanara Vidya and SaaNDilya Vidya.

 

15. JABALA UPANISHAD

This was compiled by JAABAALA RISHI. It is a short one dealing with

knowledge attained for renunciation and lays down Dos and Don'ts to

be observed by Sannyaasis.

 

16. KAIVALYA UPANISHAD

"Brahma Vidya" was imparted by BRAHMA to AASWALAAYA

RISHI. "Kaivalya" means "Being in one's self'- Svaroopa PratishTa -

a stage next only to mOKsha. As this Upanishad deals on how to reach

this "Kaivalya" through meditation, it is called "Kaivalya

Upanishad".

 

17. MANTRIKA UPANISHAD

This explains the evolution of "Prakriti"

into "Mahat", "Ahamkaara", "Pancha bhutas", creation through the

principles of "samashTi" (Conglomerate) and "VyashTi"

(distinctive), how the Supreme soul is reckoned differently by

different authorities as the Only, 5th, 7th, 24th, 26th and 27th

verities.

 

18. ATHARVASIRA UPANISHAD

This is in the form of a declaration by LORD SIVA that Lord Narayana

is his soul as much as that of the entire world. More details of

this Upanishad can be seen in vEdaartha Sngaraha, Tattva Saara,

Sruta Prakaasika and other works.

 

19. ATHARVA SIKHAA UPANISHAD

SAGE ATHARVA explains to SAGE PIPPALAADA and OTHERS the PraNava, the

relationship of "Dhyaana" (Meditation) to Mantrajapa (Chants). This

advises that the one who meditates should be deemed as Rudra, the

object meditated upon being Lord Narayana who is the creator,

supporter and director of all.

 

20. NRISIMHA TAAPANIYA UPANISHAD

This is in 2 parts, namely "Poorva" (Earlier) and "Uttara" (Later)

dealing with how an ascetic should surrender to the Lord in his

Nrisimha form and deals with the worship of Lord Nrisimha.

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

 

SIGNIFICANCE OF SUDARSANA HOMAM- By Sri ANBIL RAMASWAMY SWAMI

 

This is an extract of the speech made by Sri Anbil Swami on 5th July

2006 on "The Significance of Maha Sudarsana Homam" delivered at

Ahobila Mutt, Hyderabad on the occasion of "Sudarsana Homam"

conducted in connection with the Sathaabhishekam of Prakritam

Azhagiya Singhar.

 

INTRODUCTION

 

The entire range of our scriptures like Vedas, BrahmaNas, AraNyakas,

Upanishads, Agamas, Itihaasas, PuraaNas declare unequivocally that

Lord VishNu-NarayaNa is PARAMATMA.-THE ALL-SENTIENT SUPREME SOUL.

It is he who envelops the entire world both within and without. It

is he who controls and directs all sentient beings (ChEtanas) and

insentient things

(a-chEtanas)

 

His prime abode is"Srivaikuntam" also known as "Paramapadam"

and "Nitya- vibhooti". He is constantly served thereby the "Ever-

free Souls" (Nityas) and liberated souls (Muktas). Bonded souls

(Bhaddas) like us live on this side of Lord's Universe which is

known as his playground "Leela-vibhooti". We are subject to the

shackles of the cycle of births and deaths, also called "Samsara"

until we also get liberated and attain Paramapadam through Devotion

(Bhakti) or Absolute surrender at the feet of the Lord (Prapatti or

SaraNaagati).

 

The Nityas and Muktas above adorn the Lord as ornaments and weapons

like the divine disc (Sudarsana Chakram), Conch (Paanchajanyam),

Mace (KOumOdaki-Gada), Sword (Nandakam), Bow (Saarngam) etc. They

are called Nityasooris who stay with and serve the Lord incessantly.

Sudarsana is the prime among those whot ake the form of weapons.

Sudarsana's other names include- Chakrattaazhwar, Chakra Raja,

Hetiraja, Heteesa, Sustraraja, Chakravarti, Soudarsana,

nEmi,Tiruvaazhi-aazhwan etc.

 

The word "Su-darsana" means literally "pleasing to the eyes" but it

means more than what meets the eye! By virtue of delegation of

powers, he dispenses exactly as would be done by the Lord himself

because both think alike and are on the same wave-length. In fact,

it is said that Sudrasana is the "alter ego" of the Lord and

represents the "Sankalpam" (intent) of the Lord.

 

Sudarsana is all-powerful, He is Omnipotent. He can remove all fears

and sorrows of Lord's devotees (anishTanivritti) shower all that is

desired (IshTa praapti) almost instantaneously. This is matter of

practical experience and not any hyperbole or figment of

imagination, provided that the prayer is backed up by absolute faith

and utmost sincerity. Those who cannot propitiate through "Yantra

Upaasana" can get the same benefits by reciting "Sudarsana Mantra

Japam". He is both "Bhayakrit" (Imposer of fear) to those hostile to

his devotees and also "Bhaya naasana:" (Remover of fear) of his

devotees. He is thus both "PeeDaa-pradaana" and "PeeDaa-parihaara)

 

It is said that once Parvati asked ParamEswara "Which Mantra Japa

would ensure success in any matter?" Lord ParamEswara replied "One

who recites the mantra of the divine disc Sudarsana Mantra with

absolute faith is sure to achieve whatever one desires"

 

WE saw that the Lord wields five major weapons of Sangu, Chakram,

Gada,Saar and Nandakam. Lord Sudarsana also wields not only these

five but also 11 more as evidenced from "Shodasaayuda StOtram".

 

Yajur Veda declares that with his six major qualities ion full

swing, namely Jnaana, Bala, Aiswarya, Veerya, Tejas and Sakti, it is

Lord Sudarsana who ensures law and order in the world seated in the

six cornered (ShadkONa) Yantram. These six vertices at the tip of

the two equilateral triangles superimposed on each other – one

pointing up and the other down (Inverted) is the form of "ShadkONa

Yantram". They are respectively called Aa-Chakra, Vi-Chakra, Su-

Chakra, Dhee-Chakra, Sam-Chakra and Jwaala-Chakra.In each of the

vertices, Chakrattazhwar is said 6 GuNas. They are also variously

referred to as Kaala-Chakra, Purusha-Chakra, Sakti-Chakra, Buddhi-

Chakra, Mahat-Chakra and Jagat-Chakra.

 

Propitiating Sudarsana with offerings in fire (Homam)

chantingappropriate Mantras has been found to confer immense

benefits, both material (like health, wealth etc) not only on the

performer (yajamaana) and the participants but also on community and

indeed on the entire world (LokakshEmam).

 

Ful and grand Homam of very many Veda M<antras precede by the "Seed-

Mantras" (Bheeja aksharas) and Dedication-Mantras (PrayOgams). This

Homam is addressed to the fierce but benevolent flames (Jwaalaa) and

other parts of Sudarsana Chakram. In this Homam, if the Lord is

pleased, you may get glimpses of anyone or more of the forms of the

Lord in the seven-tongued flame (Sapta-Jihvaa) arising out the fire-

pit (Home KuNDam)

 

The story goes that opnce in a fit of rage, Lord Siva cut off one of

the heads of his father, Lord Brahma. Due to "Brahmahatya"

(Patricide), the skull of Brahma stuck to the palm of Siva. For this

reason, Siva came to be known as "Kapaaleeswara" and he was cursed

to earn his food by begging. Finally, he surrendered to Sri Narayana

who initiated him into "Sudarsana Mantra" and offered alms enough to

fill the skull. Because of this, the skull dropped off his hand and

brought relief to Siva. By way of showing his gratitude, Siva

composed a whole Samhita known as "Ahirbudnya Samhita" so that all

others could also gain relief from their miseries by propitiating

Sudarsana.

 

This is in the form of a dialogue between Siva and Narada conveyed

by Sage Durvasa to Sage Bharadwaja. "satapata BraahmaNa" pays

glorious tributes to Sri Sudarsana.

 

Almost all Achaaryas (Preceptors) have compiled StOtras on Sri

Sudarsana.

The following are a few of the well known StOtras:

1. Panchaayuda StOTram (recited with Sri VishNu Sahasranaamam)

2. Sudarsana AshTakam of Swami Desika

3. AshTabuja AsjTakam of Swami Desika

4. ShODasaayuda StOtram of Swami Desika

5. Sudarsana ShaDgam

6. Sri ChakrapaaNi StOtram of Surya (Sun-God)

7. Mahaa Sudarsana Sthuthi of Ambareesha

8. Sudrsana Satakam of KOora NaarayaNa Swami also known as

Tiruvaranga PerumaaL Araiyar

9. HEti pungava sthavam of NaDaadur AmmaaL

10. Sri Sudarsana Kavacham of Sage Naarada in Brighu Samhita

11. Sri Raja MangaLam

12. Soulabhya ChooDaamaNi of Lord Brahma

13. Sri Sudarsana Gadhyam (a literary form peculiar to Sanskrit)

14. Sri Sudarsana Sahasranaama StOTram occuring in UTtara

KhaaNDa of VihagESwara Samhita ( also known as Uma- MahEswara

Samvaada Mantra Vidaanam)

15. Sri Sudarsana AshTOttara Sata naama StOtram

 

Azhwaars (literally Saints deeply immersed in loving devotion to the

Lord) whose works are known as the 4000 holy collects (Naalaayira

Divya Prabandam) become overwhelmed whenever they refer to

Chakrathaazhwar and such instances are far too numerous to recount.

 

For example, in sheer ecstasy, they address Sri Sudarsana using

unique adjectives such as –

Poigai Azhwar: "Vaiyam Thagazhiyaa SuDar Aaazhiyaan aDikkE" (Mudal

Tiruvantaadi-1)

PEy Azhwar: "TirukkaNDEn… Ponnaaazhi KaNDEn"

(Moonraam Tiruvantadi-1)

Tirumazhisai Azhwar: "veyya Aazhi" and "antha Aazhi"

(Tiruviruttam 14, 97 and 71)

Periyaazhwar: "Theeyil poliginra SemchuDar aazhi tigazh"

(Periyazhwar Tirumozhi- 1.7)

KUlasEkara Azhwar: "kolai Aazhi"(8) and "pER aazhi" (9)

(PerumaaL Tirumozhi)

Andal: "Padmanabhan kaiyil azzhi pOL minni"

(Tiruppavai-4)

THoNDar aDIp poDi Azhwar: "aDalaazhi thigiri"

(TiruppaLLi Ezhuchi – 3)

Nammazhwar: (Several)

"Por chkkarathu" (TVM-3.10.4)

"aDal aazhi" (TVM-4.8.2)

"Kaaval aazhi" (TVM-4.8.7)

"SUzhalin mali Chakram" (TVM-5.9.9)

"Seera eriyum TirunEmi vaLavaa" (TVM-6.10.2)

"Kaala Chakkarathi" (TVM-7.2.7)

"Minnaazhi paDai aazhi" (TVM-.5.9)

"veyyam SuDar aazhi" (TVM_9.4.1)

 

As the "alter ego" of the Lord (as already mentioned, Sudrasana

appears in all the Avataras of the Lord to assist him. For example-

 

Koorma Avatara: (Tortoise) He took the form of the hard shell on the

back to help mount the mountain during the churning of the milky

ocean.

 

Varaaha Avatara: (Boar) He took the form of a single horn (Eka

sringee Varaaha) with which he lifted mother earth from the ocean.

 

Nrisimha Avatara: (Half-Man, Half Lion) He took the form of sharp

finger nails with which the Lord tore asunder the entrails of

HiraNyakasipu.

 

Vaamana Avatara: (Dwarf) He took the form of "Pavitram" (Dharba

grass) with which the Lord pierced the opening of the ter pot

(Guindy) and plucked the eye of Sukraachariar who obstructed the

flow of water.

 

Parasurama Avataraa: (Rama with axe): He took the form of the tip of

the axe that the Lord wielded

 

Sri Rama Avatara:(Rama, the King) He took the form of the tip of his

arrows

 

Balarama Avatara: (Rama with the plough) He took the form of the tip

of the plough that the Lord wielded.

 

KrishNa Avatara: Sudrasan appeared on very many occasions to

vanquish evil doers. We will allude to a few of them shortly.

 

SOME EPISODES IN WHICH SUDARSANA ASSISTED THE LORD

GAJENDRA MOKSHAM:

This appears in the 8th skanda, Chapters 2 to 4 of Sri Bhaagavatam.

King Indradhyumna, a great devotee of the Lord was cursed to become

an elephant. Even as elephant, the king continued devotional

worship. One day, as he was plucking flowers in a pond, a crocodile

caught hold of his leg. A tug of war ensued for several years.

Exhausted, the elephant cried pitifully calling the

Lord "AadhimoolamE". On hearing this wail, the Lord rushed to the

spot, bade Sudarsana wholike an expert surgeon cut the throat of the

crocodile without causing any hurt to the elephant. Thus, the Lord

save the Bhakta who surrendered to him.

 

AMBARISHA:

Ambarisha was a king who attached very great importance to the

observance of "Ekaadasi Vrata". Pleased with his devotion, the Lord

gave his discus for safe-keeping for a while. Once, when he was

about to do "PaaraNai" (the rirual breaking of the fast on Dwaadasi

day), Sage Durvaasa appeared with his huge retinue. He asked

Ambarisha to wait till he returned after taking bath in the river.

As Durvaasa did not return for a long time, the king took a sip of

the holy water with the permission of the elders. Durvaasa who

returned later got angry created a ghost from his matted locks and

asked it to torment Ambarisha. But, the Lord's Sudarsana chased both

the ugly ghost and the unruly guest. None could save the sage.

Finally, Lord VishNu asked him to surrender to Ambarisha himself and

seek pardon.

 

THE BURNING OF KAASI:

This appears in the 34th Chapter of 5th Skandam of Sri BHaagatam. A

king of Kaasi known as "Poundarika" assumed the title of "VaasudEva

KrishNa" and challenged Lord KrishNa to give up all his insignia and

surrender to him accepting his suzerainty. Lord KrishNa destroyed

him employing Sudarsana Chakra and burnt Kaasi in a fight against

Siva and his retinue who sided with the imposter.

 

BANASURA:

This appears in Chapter 62 and 63 of 10trh Skanda of Sri

Bhaagavatam. BaaNaa's daughter Usha loved Aniruddha, the grandson of

Lord KrishNa. BaaNaa disapproved of this love affair, caught hold of

Aniruddha and imprisoned him. Lord KrishNa dispatched Sudarsana who

cut off the 1000 hands of BaaNaa, vanquished him and Lord Siva, his

sons GanESa, Subrahmanya and others who came to assist BaaNaa.

 

SISUPAALA:

This appears in the 74th Chapter of 10th Skanda of Sri Bhaagavatam.

During the "Raajasuya Yaaga" performed by YudishTira, SahadEva

proposed that it was Lord KrishNa who should be honored first

(agrapooja). Sisupaala out of jealousy startedb pouring out

invectives against Lord KrishNa. After patiently "giving a long

rope" to Sisupaala, the Lord dispatched Sudarsana who promptly cut

off Sisupaala's head.

 

NARAKAASURA:

This appers in 5th Amsam of 29th Chapter of VishNu PuraaNam as also

in 59th Chapter of 10th Skandam of Sri Bhaagavatam.

Once, Indra pleaded with Lord KrishNa that the King of

PragjyOtishpura. Naraka by name, was tormenting everyone and sought

Lord KrishNa's help. KrishNa went to Naraka's place along with his

wife Sathyabhaama. In the fight, Naraka was mortally wounded. This

Naraka was the son of Mother Earth (BhudEvi). She appeared and

pleaded for her son. At the time of death, Nraka requested the Lord

that his death should be observed as "Naraka Chaturdasi", popularly

known as "DeepaavaLi"

 

JAYADRATHA:

During KUrukshETra war, Lord KrishNa hid the Sun with his

Chakraayuda and darkness enveloped. Thinking that the Sun had setata

rushed out in the open. Arjuna had earlier vowed to kill Jayadrata

before SAunset that day. Suddenly, the Lord withdrew his Chakram,

the Sun came out shining again. This enabled Arjuna to fulfill his

vow.

 

MAALIKA: Maalika was a friend of Lord KrishNa. But, he became cruel

and was puffed up with pride. He insisted on KrishNa thing him the

use of Chakraayuda. KrishNa warned him that it was an impossible

exercise. But, when Maalika repeatedly insisted, he could not

disoblige a good friend but cautioned Maalika that he would throw up

his Chakra and Maalika should catch it carefully. Maalika could not

catch it when it roared past his neck. At the speed at which it came

down, it actually cut Maalika's head off.

 

DIVYA DESAMS:

While Sudarsana is found installed in all SrivaishNava temples, some

DivyadEsams need special mention. (e,g) Srirangam, Kaanchipuram,

TirumOgur where one will be enthralled by the sheer beauty of

Sudarsana – true to his name.

 

WHEN TO PERFORM SUDARSANA HOMAM?

 

We find today that organizing "Sudarsana Homam" at homes has become

a fad like performing "Satyanarayana Puja". Srimad Andavan,

POundarikapuram Swami Asramam says that it can be performed only in

the following circumstances:

1. PavitrOtsavam in Temples for purification and re-energizing

the sacred power there.

 

2. Only if there arises some life threatening situation like

terminal illness of a family member whom the doctors had given up

with sure prognosis of death or prolonged and incurable ailment.

Otherwise, the performance of such a great and sensitive Homam

indiscriminately will tantamount to trivializing it!

 

3. Invoking longevity and health of Achaaryas. This is because,

it is the duty of Achaaryas to care for the spiritual welfare of the

Sishyas, it is the duty of Sishyas to care for the physical well

being of their Achaarya.

 

Since this HOmam is now performed in connection with the oncoming

SathaabhishEkam of the Jeeyar Swami of AhObila Mutt, Sri Lakshmi

Nrisimha divya paduka sevaka Srivan Satakopa Sri Narayan Yatindra

Mahadesika, at whose feet I learned the Grantha ChatushTayams, it is

my proud privilege to participate in this Mahaa Yagjna and offer my

sincere PraNaams to the Preceptor.

 

It was because of my overwhelming sense of gratitude that I felt an

inner urge to compose and dedicate a "Tanian" long, long before a

formal Tanian was composed at the time of his Sannyasa Sweekaranam.

 

It reads as follows:

(i) Vignaatham Aathmaanam Vidyaa Vinaya Vibhooshitham

(ii) Viveka Vairaaghya Anushtaana Soulabhya Suseelam |

(iii) Asmath Darsana Sthaapaka Vyaapakaanaam Varishtam

(iv) Vande Gurum Villivalam Sri Krishnama Aachaarya Siromanim ||

 

(i) He used to say frequently that "One should know One's

self ".

Here is one who had known his self.

Hence,' Vignaatham Aathmaanam '

(ii) Vidya (Learning) and Vinaya (Humility) rarely go together.

Here is one who blends both and blends them so perfectly.

Hence, ' Vidyaa Vinaya Vibhooshitham'-

Hence, not only 'Bhooshitham' but also ' Vibhooshitham'.

(iii) There may be so many today that seek to establish our

Darsana.

Here is one who is outstanding among them all.

Hence, "Staapaka Vyaapakaanaam Varishtam"

(iv) He is a Guru in the sense he dispels the darkness of

ignorance.

He is Acharya because he throws light on the correct path.

Hence, the use of the words ' Guru' and 'Acharya'- Not only that.

He is the diadem among Gurus and Acharyas.

Hence, 'Choodaamanim'.

 

This Tanian was submitted at the Sadas held at Prof. V. Ramabadran's

house. (Prof. Ramabadran is related to our Ramesh Sarangapani). When

it was read out and presented, our Swami was so moved and asked me

how it came to be composed.

 

I just quoted the stanza from Godha Sthuti where Swami Desikan says-

'" Mounaan Mukharayanti Gunaah Tvadheeyaah"

(meaning) It was his qualities of head and heart that made even a

mute fellow like me to venture to compose.

 

I also quoted Poet Bharatiyar's words -

"Nidhi Migunthavar Porkuvai Thaareer ,

Nidhi Kuraindavar Kaasugal Thaareer,

Adhuvum Arravar Vai Choll Arulveer"

 

(meaning) "Those who are wealthy may give their treasures, those who

are not so opulent may give smaller denominations and those who do

not have anything may at least give some words of praise"- and I was

just doing the last direction.

 

In gracefully accepting my humble submission, he replied that one

cannot win over another by force but he felt bound by love and

affection evidenced through this piece.

He arranged to have this framed and to this day. It is kept it in

his Poorvaasrama house as a memento. (

http://www.saranagathi.org/articles/45jeer.htm )

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

The HOLY CLOUD- By SRI SADAGOPAN IYENGAR

 

Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

 

>From time immemorial, the Megham (cloud) has been an object of

irresistible fascination for our Azhwars, Acharyas and Mahakavis

like Sri ValmIki and Kalidasa. When I was on a flight of fancy, it

struck me as to what a lot of similarities the cloud had with our

Acharyan , and I ventured to put this down to paper(or the Word Pad-

in modern idiom) and offer it to Bhaagavatas.

 

Swami Desikan, in Sri Guruparampara Saram ,says,

"Meghangal samudra jalatthai vaangi sarvopajeevyamaana

thanneeraaga umizhumaa pole".

 

How well this description suits our Srimad Azhagiasingar – for he,

through constant toil, imbibes the scriptures in all their multitude

and gives us essence,in a highly palatable manner. This simile is

fitting in more than one way-

 

1. The boundless body of Scriptural knowledge (comprised of the

Shrutis, Smritis, Ithihasas, Puranas and Dharma Shastras) is akin to

an ocean. It is

impossible for human beings with limited faculties like us to master

all these, for the time available is short ("alpascha kaala:") and

the impediments to knowledge, many ("bahavascha vighnaa:"). Further,

often conflicting and varying concepts may emerge from an untutored

perusal of Shastras ("Shastra gnaanam bahu

klesa kaaranam").

 

It is here that Srimad Azhagiasingar comes to the rescue of persons

of limited intellect like me. He absorbs, like a cloud from the

ocean, all that is of the

essence (saarabhootam) and delivers it to us in an easily digestible

capsule form. One who has heard His delightful discourses or read

His arulmozhis, would definitely agree with me that each of them

incorporates the quintessence of Sampradaayic scholarship absorbed

by Him through decades of hard toil and through long and dedicated

service to his Acharyas, which we are able to obtain second hand,

without undergoing any difficulty whatsoever. So much so, that the

tribute to Swami Desikan- "Orondru thaane amayaatho thaaraniyil

vaazhvarkku vaan era pomalavum vaazhvu"- can be equally well

applied to our Acharya's

teachings. .

 

2.Further, as clouds absorb seawater, and deliver it in the form of

rain to the crops and to quench people's thirst, Srimad

Azhagiasingar has tapped the

ocean of riches in the possession of various philanthropists and

carried out several Bhagawat, Bhagawata kainkaryams, to the Lord and

His devotees, with the funds so obtained. While rain water from

clouds provides us only external cooling, a glorious dharshan of Sri

Veeraraghavan or Sri Prahlada Varadan in their new and glittering

jewels of gold and diamond (lovingly submitted by Srimad

Azhagiasingar ) provides relief from the three internal types of

unbearable heat that all of us suffer from—the Taapatrayam.

 

3.Emperuman is described by several Poorvacharyas as an ocean of

virtues ("samasta kalyaana guna amrutodadhi:, asankhyeya kalyaana

guna ganougha

mahaarnavam, aparimita guna saagaram, karunaa varunaalayam

etc.).Each of His traits is immeasurable, so much so that the Vedas

themselves, engaged in such an endeavour, return thoroughly

vanquished ("yatho vaacho

nivartante, apraapya manasa saha"---"teye satam iti anukramaat",

etc.).Our Acharyan delves deep into the unfathomable ocean of the

Lord's attributes and encapsulates the kalyaana gunas in a manner,

which is eminently relishable for us.

 

Dark, rain-bearing clouds are the darlings of peacocks, which dance

with their beautiful plumes spread out wide. Similarly, the very

sight of Srimad

Azhagiasingar is enough to provide immeasurable bliss to devotees

and scholars alike. Carrying the analogy further, clouds never stay

in the same place in the sky and are always on the move.

 

Our Acharyan is also constantly on sanchaaram (tour), as ordained by

Sri Malolan. While clouds are propelled by winds, our vriddha yati

(elderly ascetic) is driven by bhakta vaatsalyam, and has already

traversed Bharata Varsha several

times, from the shores of the Sethu in the south to the foothills of

the Himalayas in the northern-most tip, in his eternal search of

souls to be saved through Pancha Samskaaram, Bharanyaasam and

Sadupadesam.

 

One feels, as Sri Madhurakavi did, that the mere mention of Srimad

Azhagiasingar's holy name and singing his praise bring eternal bliss

to our

tongue ("annikkum amudoorum en naavukke"). One also feels like

exclaiming, like Sri Lakshmana, "Gunai: daasyam upaagata:" (I have

been enslaved by Sri Rama's auspicious attributes). Hence, tempting

as it is to continue in the same vein, I would like to end here with

a presumptuous prayer to Sri Malolan, to keep

prakrutam Srimad Azhagiasingar hale and hearty in our midst for a

hundred more years at least ("adiyomodum ninnodum pirivindri aayiram

pallaandu").

 

"Etri manatthu ezhil gnaana vilakkai irulanaitthum

Maatrinavarkku oru kaimmaaru Maayanum kaanagillaan

Potri ugappadum pundiyil kolvathum pongu pugazh Chaatri valarppathum

chatrallavo munnam petratharkke".

 

Srimate SriLakshminrisimha divya paduka sevaka SrivanSatakopa Sri

Naryana Yatindra Mahadesikaya nama:

dasan, sadagopan

 

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