Sri Ranga Sri Vol 08 / Issue # 09 dated 19th december 2006

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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 19th December 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

 

Regards

Namo narayana

dAsan Madhava Kannan

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INTHIS ISSUE:

1. Panchaangam – important dates for Maargazhi month

By Sri Madhavakannan

2. "THE MIGHTY AND THE ALMIGHTY – A CLASH OF WILLS?– Part-7

(Concluding Part)"

BY ANBIL RAMASWAMY

3. "DRAMIDOPANISHAD TATPARYA RATNAVALI" – PART- 9":

BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO

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ISSUES RELEASED

With this issue, about 233 Regular issues of SRS have been released

so far, apart from numerous "Special Issues" as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7 and

08 Issues of Vol. 8

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1. PANCHAANGAM- IMPORTANT DATES FOR VIYA – MAARGAZHI MONTH

 

December 16, 2006-Saturday –Maargazhi month begins [Thiruppavai

recitation to commence]-

Dhanu maasa pooja to commence-

Sarva Ekadasi

December 20, 2006- Wednesday – Sarva amaavasya- Thondaradippodi

AzhwAr Thirunakshathram- Hanumath Jayanthi

December 23, 2006- Saturday – SravaNa vratham

December 30, 2006-Saturday- Sri VaikuNta Ekadasi

January 11, 2007-Thurdsay - Koodaarai Vellum seer

January 14,2007- Sunday- Bhogi paNdigai

January 15, 2007- Monday Thai maasam begins [pongal paNdigai]

 

2. "THE MIGHTY AND THE ALMIGHTY- A CLASH OF WILLS? – PART 7-

CONCLUDING PART

 

by Sri Anbil Ramaswamy, Moderator

---

(Excerpts from Chapter 11of"Hinduism Rediscovered")

---

 

KARMA AND REINCARNATION THEORIES

AS RESTATED BY VARIOUS THINKERS

(ORIENTAL AND WESTERN)

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** "It is only this doctrine that explains the mysterious problems

of paradoxes, reconciles the real and apparent justice in life. When

we observe the inequalities of birth and fortune, of intellect and

capacities, when fools and profligates are honored while with all

one's intellect and noble virtues far more deserving in every way

perishing for want and of lack of sympathy - it is this blessed

knowledge of 'Karma' alone which prevents us from cursing life" –

(Blavatsky, Mdm, in ' Secret Doctrine' (p.19-20) article in 'Karma,

the Universal law of harmony", pub: TPH)

---

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

"All the great religious traditions have recognized this basic

polarity. For the Buddhist, the recurrent cycle of births and deaths

are subject to the law of interdependent origination, recognizing

that the wheel is turned by man's own hand; for the Hindu, the

inexorable law of karma, action which ever turns upon itself in

reaction, operates throughout the universe; for the Christian, the

assurance that "Whatsoever ye sow that shall ye also reap" is

affirmation of a lawfulness pervading all universal processes" –

(Mills, Jay in the foreword (p.viii) to (1) above).

---

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

"Many Christians believe in the second coming of Christ as a day-

'the dies irae' - the day of judgment. This concept is only

compatible with the Reincarnationist view. In fact, whenever

difficulties attend the reincarnation doctrine, they apply exactly

the same way to the indubitably orthodox Christian doctrine of the

resurrection of the body... Even Plato following the Pythagorean

tradition accepted the ancient doctrine of incarnation very

explicitly putting into the mouth of the SOCRATES of the

dialogues...

** …CARDINAL MERCIER is among the distinguished Roman Catholics, who

have declared that reincarnationism has never really been officially

or explicitly condemned by the church......If reincarnation is not

accepted, and out of mercy, God cannot send a sinner to hell, all

sinners would have to go to heaven. In other words, this means that

one can go on committing sins. 'Reincarnation' gives one more

opportunity to become good (devoid of sin). 'Purusha yatnam' -

Effort of individual soul towards evolution is given one more

chance. It is not correct to call it a 'doomsday' –

(Mac Gregger, Geddis in 'The Christening of Karma' (pp.13, 14 and 7)

---

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

"It is a belief of almost all religions including Buddhism, Jainism

and Sikhism. Even Christianity believed this till it was repudiated

by the Nicene council in 787 AD.

** Even so, the belief in the 'Second coming of Christ' still held

by a majority of Christians is a reaffirmation of their faith in

reincarnation"…

 

** " Thinkers west of India who have entertained at best the idea of

the cycle births and deaths ( usually referred to as the

transmigration of souls) - if not also the idea of breaking the

chain when one achieves Moksha- includes PYTHAGORUS, EMPEDOCLES,

PLATO, CICERO, JESUS ( who said that John, the Baptist was a

reincarnation of Elijah: - Vide Mathew xvii / 12 and 13 ), PLUTARCH,

ORIGEN, PLOTINUS, BRUNO, HUME, GOETHE, NOVALIS, KANT, FICHTE,

SCHOPENHAUR, WORDSWORTH (who said 'Our birth is but a sleep and a

forgetting'), EMERSON, THOREAU, NIETZSCHE, TOLSTOY, CHARLES

RENOUVIER, C.D. BROAD and C.J.DUCASSE" -

(Gerber, William in Introduction' The currents and courses of Indian

Philosophy' in "The Mind of India"(p.xxi)

---

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Dr. Coomaraswamy referring to the wheel of Karma and the momentum of

antecedent karma refers to "the brilliant simile of the potter's

wheel which continues to turn after the hand of the potter is

removed" –

(Coomaraswami, Anand in 'The wheel of Karma'(p.85)

---

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

** "To every action there is an equal and opposite reaction". This

is sometimes thought to be a statement of the law of Karma. But,

Newton's three laws of motion consider only physical force, matter

and motion. Karma includes life, consciousness and motive as well as

physical force and matter"

 

** "Every event in our lives, at whatever level is linked to a

precedent cause, and generally also to a succeeding result, so that

life appears to us to be a continuous flow of events" (Besant, Annie)

---

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

Linton in his "The side blows of Karma" cites the example of a fatal

road accident in which X runs into Y, a total stranger and kills

him. He argues that perhaps they were not such 'perfect strangers'

as it appears at first thought. And, the two entities who are

functioning on the physical plane as X and Y have met before in some

previous incarnation, perhaps 'X' is settling some past score in

which 'Y' has been involved and has to account for. He believes that

whatever the reason, there must have been some antecedent cause for

the occurrence, if one is to believe the moral law of universal

justice operating in the world" …"Or, again some chance meeting" he

continues - "may bring about a lifelong friendship or some other

good fortune for no apparent reason. Again, appearances may be

deceiving and what appears to be accidental may be really the

fulfillment of some cause set in motion earlier"

(Linton in his "The side blows of Karma")

---

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

"As no cause remains without its due effect from the greatest to the

least, from a cosmic disturbance down to the movement of your hand

and as 'like produces like', Karma is that unseen and unknown law

which, 'adjusts wisely, intelligently and equitably' each effect to

its cause, tracing the latter back to its producer. Though itself

unknowable, its action is perceivable"

(Blavatsky, Mdm in ' The womb of Time' (p.24).

---

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

"It is a law that brings every action to its right adjustment; a law

that can be used beneficially in all of life's situations; but,

through human ignorance, it is a law that, more often than not,

operates to cause suffering, sorrow or destruction.

 

** "Divorced from the element of superstition, Karma may be more

truly conceived perhaps in a modern terminology as the 'feed back'

system of the functioning Universe; it automatically rectifies

inefficient or disharmonious use of the machinery of existence"

(Perkins, (p. 33) in (1) above)

---

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

** "Karma gives back to every man the actual consequences of his own

action. It is an unfailing redresser of human injustice; a stern

adjuster of wrongs; a retributive law which punishes and rewards

with equal impartiality. It is no respecter of persons and it can

neither be propitiated nor turned aside by prayer to it. Inexorably,

thus, it achieves not only Mikado's sublime object of letting "the

punishment fit the crime; It also compliments it justly by making -

"the reward for the merit"

(Smith, Leslie, Editorial staff of "TIME" in his Article)

---

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

"If your virtue goes no deeper than that of the scribes and

Pharisees, you will never get into the kingdom of heaven" (Mathew 19

of Jerusalem Bible). These words from him whom Christians

acknowledge as Lord and acclaim as Savior and redeemer, leave one in

no doubt that no Christian dare pretend to a means of bypassing the

moral law which Jesus describes in almost exactly the same terms in

which one would describe the law of karma"(Mac Gregger, Geddis in

his ' Christening of Karma')

---

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"A perfect equity adjusts its balance in all parts of life. The dice

of God are always loaded. The world looks like a multiplication

table or a mathematical equation, which turn it how you will,

balances itself. Take what figure you will, its exact value, nor

more nor less, still returns to you. Every secret is told, every

crime is punished, every virtue rewarded; every wrong redressed in

silence and certainty... Cause and Effect, means and ends, seed and

fruit cannot be severed; for the effect already blooms in the cause,

the end preexists in the means, the fruit in the Seed..."

 

** "…The ingenuity of man has always been dedicated to the solution

of one problem - how to detach the sensual sweet, the sensual

strong, the sensual bright from the moral sweet, the moral deep, the

moral fair, that is again to contrive, to cut, clean off this upper

surface so thin as to leave it bottomless, to get a one end without

an other end"

(Emerson, In his 'Compensation (p.101)

---

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

Dr. Whitmont draws a parallel with the development of action in a

drama - using the concept of Greek tragedy as a 'mirror of soul'. He

points out that the sequence of events on the stage works out as

cause and effect- If our past life is Act one, may be our present

life is Act three depicting the denouement"

(Whitmont, Dr. in 'The other face of Karma' (p.157) in his Article)

---

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

Chaudhry observes

"It is thus the law of harmony which constitutes the ultimate

foundation of both Science and Religion. On the one hand, it

guarantees the conservation of all energy which is the cornerstone

of science, on the other; it guarantees the conservation of all

values which is the cornerstone of ethics and religion. By

harmonizing seemingly conflicting forces such as matter and life,

nature and spirit, body and mind, existence and essence, fact and

value, it provides the right kind of environment within which the

process of creative evolution may go on and the precious fruits

thereof be duly preserved...

Be it noted here in passing that karma does not mean any external

coercive agency. It does not mean the kind of supernatural fate

which was illustrated in the tragic dramas of the ancient Greeks.

Nor does it mean any arbitrary fiat or predetermined command of the

divine will (Kismat). That would be a violation of the ethical order

of life (ritam) which the law of karma presupposes"

(Chaudhari, Haridas in 'The meaning of Karma in Integral

philosophy '(p.135)

---

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Hanson describes the Karma theory as "a making perfect process or

perhaps a more descriptive term would be the invincible divine will

to perfection eternally in action...

This gets away from the idea of something static and motionless or

of something wholly mechanical. Rather it would seem to be perfect

rhythm and perfect harmony or balance in simultaneity. The will to

perfection is conceived of as the logical will, and its operation in

maintaining the equilibrium of the universe is, one might say,

sketched out in time and space. This might be termed 'Universal or

Cosmic Karma"

(Hanson, (p.155) pub: TPH)

---

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Linton remarks:

** "When we get an acid stomach, we seek to overcome the difficulty

by taking some patent medicine, rather than finding out what is

wrong with our eating habits and correcting them or again, we raise

our taxes in order to provide treatment and care for chronic

alcoholics, while at the same time spending millions of dollars

promoting the sale of alcoholic beverages, thus encouraging people

to become alcoholics....."

 

"In general, few people stop to consider the underlying causes of

many of the things that happen to them, being content to attribute

these to circumstances, chance or fate. They are content to deal

with results rather than to seek for basic causes. Life in the

Western world today is so busy and hectic that few take the

necessary time to analyze things and find out the why of them. In

fact, few would be willing to admit that they are living and

operating within moral and spiritual energy fields, the laws

governing which are as unerring, impersonal and predictable as the

laws governing the gravitational and electromagnetic fields. Many in

fact would be loath to acknowledge that everything that happens to

them is the result of actions which they themselves have set in

motion at some time in the past either in this or in some prior

incarnation"

(Linton, George E in 'The side blows of Karma'(p.142-143).

---

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

** "Freud tells us to blame our parents for all the shortcomings of

our life and Marx tells us to blame the upper class of society. But,

the only one to blame is oneself. That is the helpful thing about

the Indian idea of 'Karma'. Your life is the fruit of your own

doing; you have no one to blame but yourself"

(Joseph Campbell with Bill Moyers in 'The Power of Myth' p.202)

---

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CONCLUSION

While writing the horoscopes, our ancestors used to commence with a

stanza which says that "the position or status of a person in this

life is solely and squarely due to the spiritual merit (PuNya)

inherited by that person in a previous life".

 

Traditional verse written on horoscopes in Hindu households:

 

Janani janma soukyaanaam vardani kula sampadaam/

Padavi purva punyaanaam likhyate janma pathrika".

 

Though it is true that those who talk about heaven and hell have not

seen them (in the sense that they are still alive contemporaneously

with us) and those who had perhaps gone there cannot narrate their

experiences to us (since they are already dead and gone) - one thing

is certain:

** Whether there is Heaven or Hell or not, Hinduism points to a

disciplined way of Life to make this earth a better place to live.

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

 

3. TAATPARYA RATHNAVALI – SUBMISSION 9- SLOKAM 7 OF AVATARIKA

 

by Sri N.KRISHNAMACHARI SWAMI

 

SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.

tAtparya ratnAvaLi - Submision 9 - Slokam 7 of avatArikA.

Slokam 7:

deva: SrImAn sva-siddheh karaNamiti vadan ekam artham sahasre

sevyatvAdIn daSArthAn pRthagiha Satakair vakti tat sthApanArthAt |

aikaikaSyAt paratvAdishu daSaka guNeshvAyatante tathA te

tat-tad gAthAguNAnAm anuvidadhati tat-pa'nktayah pa'nkti sa'nkhyAh

||

In this Slokam, svAmi deSikan elaborates further on the organization

of the grantham (in terms pASuram-s building into tens, and these

building into the Satakam-s or hundred pASuram-s, and the whole

grantham consisting of the 1000 pASuram-s) in describing emperumAn's

guNa-s.

The message that bhagavAn who is inseparably associated with SrI

(devah SrImAn) is both the means and the goal to be attained – the

principal guNa of emperumAn extolled by the grantham, could have

been expressed through just one pASuram by AzhvAr. Why did he choose

to sing this one message (ekam artham) through a thousand pASuram-s?

It is because of AzhvAr's intense desire in enjoying the guNa-s of

bhagavAn that he chose to sing them through a thousand pASuram-s

instead. The superb tattvam that bhagavAn who is inseparably

associated with lakshmi is both the ultimate goal and the means to

attain Him, is extensively elaborated by AzhvAr through the thousand

pASuram-s – `sva-prAptiyilE svayameva upAyam Avan'. We already saw

in the previous Slokam of svAmi deSikan, that AzhvAr keys in on one

principal guNa of bhagavAn in each Satakam (group of 100 songs). In

other words, AzhvAr proceeds to identify ten guNa-s such as

sevyattvam (the quality that makes Him uniquely fit to be

worshipped) that facilitate His being the upAyam and upeyam, at the

Satakam (hundreds) level. He then elaborates on each of the guNa-s

such as sevyattvam through ten guNa-s such as parattvam (Supremacy,

Lordship over everything and every one) at the daSakam (ten-s)

level. Thus, at this stage, the ten guNa-s have been expanded into

100 guNa-s and explained by them. Then, the guNa sung in each ten is

further elaborated by the ten pASuram-s of the daSakam, and thus we

have 1000 guNa-s of bhgavAn sung in the grantham, explaining and

elaborating on the one supreme truth that bhagavAn is both the means

and the end to be attained.

One can think of AzhvAr's organized approach to singing bhagavAn's

guNa-s in the form of a `tree structure', as we call it in computer

language. One could imagine this tree formation growing upwards,

starting at the `thousand' level at the root, with ten `branches'

growing from the main trunk and representing the ten Sataka-s or the

hundreds level, ten further branches from each of the Sataka levels

branching into ten daSaka-s or ten-s level, and on to the level of

the thousand pASuram-s as the leaves.

- devah srImAn sva-siddheh karaNam iti vadan ekam artham sahsre –

Through the thousand pASuram-s, AzhvAr declares the one truth that

bhagavAn inseparably associated with SrI or lakshmI serves as the

sole means to attain Him who is also the One Supreme goal to be

attained.

- tat sthApanArthAt sevyatvAdIn daSArthAn pRthak iha Satakaih vakti –

To establish the above, AzhvAr proceeds to enumerate the ten guNa-s

such as sevyattvam (the quality of being fit to be worshipped) at

the Satakam level (grouping of hundred songs)

- aikaikaSyAt paratvAdishu daSaka guNeshu tathA te Ayatante - Each

of the above ten guNa-s are then further elaborated by the ten

daSaka-s or ten-s (also called tiruvAimozhi-s) associated with the

given Satakam.

- tat-tad gAthAguNanAm anuvidadhati tat-pa'nktayah pa'nkti

sa'nkhyAh – The guNa-s sung in the ten daSaka-s of the first Satakam

are a different set of guNa-s than the ones sung in the second

Satakam, and so on. They follow each other in a `sequence', as it

were, and each set evolves from the previous ones (tad pa'nktayah

pa'nkti sa'nkhyAh anuvudadhati).

It never gives me a feeling of repetition when writing on the topic

of bhagavad guNa-s. R. Rangachari has translated the tAtparya

ratnAvaLi Sloka-s into English in the form of English poems. I am

including his translation for the current Slokam below:

"The Lord, Consort of SrI, is attainment's supreme end

for all, and He Himself is the means therefor" –

This, the burden of the song, in all the thousand hymns!

To establish this, the Sage doth dwell, in turn, in his centuries –

On each of the ten noble qualities of the Lord –

"Worthy to be cherished" and so forth;

Lo, these gracious attributes derive from the other Supreme

qualities,

Expounded in the Decads, Centuries, and the whole thousand hymns!

Ah, what expanding numbers, parallel!

Additional thoughts:

SrI UV delves into the basis behind the tradition of enjoying

tiruvAimozhi, consisting of over a thousand pASuram-s, through

groups of 100 pASuram-s (Sataka-s), each of them through ten groups

of ten (daSaka-s), etc. One could take the position that AzhvAr just

sang the guNa-s of emperumAn ramdomly as they came to his mind, and

there is no need to assign one main guNam as being sung by the whold

grantham, and then subdividing it into many subunits elaborating

guNa-s that stand to support the guNa at the higher level, etc., in

an organized way. But we clearly see that this is not the case.

Grouping of pASuram-s into 10 ten's (daSaka-s) is obvious, since

AzhvAr himself has included a concluding phala Sruti pASuram at the

end of each of the daSaka-s. But one can legitimately question the

organization of the 1000 pASuram-s into ten Sataka-s. What is the

basis for saying that these ten emphasize ten guNa-s, that these ten

guNa-s together support a mahA guNam at the grantham level, and on

the other side, that each pASuram stresses one guNa, that the ten

guNa-s of the ten pASuram-s of a given daSakam stand in support of

the one guNa that is the subject matter of this daSakm, etc., etc., -

which is the subject matter of the current Slokam by svAmi deSikan.

Is this all just creative thinking by svAmi deSikan? These questions

are rhetorically raised by SrI UV in his avatArikai for

tiruvAimozhi.

SrI UV presents the following in support of the structured

organization of tiruvAimozhi as stated in the current Sloka. He

points out that na'njIyar and others have established that

tiruvAimozhi has a main subject matter at the grantham level, just

as there are other specific and unique subject matters for the three

other aurLic-ceyals of nammAzhvAr.

AzhvAr concludes each tiruvAimozhi consisting of ten pASuram-s with

a uniue pASuram containing a specific phala Sruti; this not only

supports the grouping of the whole grantham into 100 tiruvAimozhi-s,

but also that each tiruvAimozhi addresses a specific subject, this

being a specific guNam of emperumAn in each dAsakam (group of ten

pASuram-s). tiruk kurugaip pirAn piLLAn has commented at the

conclusion of the first tiruvAimizhi, that "this tiruvAimozhi is

devoted to revealing emperumAn who is `ubhaya vibhUti viSisTan',

thus indicating that each tiruvAimozhi is devoted to describing a

specific guNa of emperumAn. For the third tiruvAimizhi, he has used

the words "ASrita sulabhataiyai aruLic ceyyat toDa'ngi", and thus

has indicated that saulabhyam is the subject of this tiruvAimozhi.

These clearly support the organization of the grantham at the

dAsakam level, and also the concept of the assignment of different

guNa-s as the topic of the different daSakam-s.

AzhvAr himself has used the words "pattu nURRuL ip-pattu avan SEr

tiruk-kOLUrkkE" at the end of tiruvAimozhi 6.7 (uNNum SORu:

tiruvAimozhi), thus explicitly stating that he considers the

grantham as consisting of ten Sataka-s (ten hundreds). SrI periya

AccAn piLLai also has indicated in his vyAkhyAanam at the conclusion

of the first Satakam, that the first Sataka consisting of ten daSaka-

s has expounded ten guNa-s establishing that bhagavAn is One who has

the Divine Feet that once and for all removes the sorrow of samsAra,

and asking his mind to resort to those Divine Feet of His: "tuyar

aRu SuDar aDi tozhudu ezhu en mananE". The IDu vyAkhyAnam also gives

the same interpretation. These support the tradition of viewing the

organization of the whole grantham into ten Satakam-s or groups of

hundred songs.

Thus, both the summary at the grantham level, and the expounding of

guNa-s at the Satakam and daSakam levels are supported. The aspect

that is noteworthy is that svAmi deSikan points out in his tAtparya

ratnAvaLi that the guNAnubhavam extends to the level of the

individual pASuram-s. Support for this is found in AzhvAr's SrI

sUkti itself - AzhvAr uses the words `SIr toDai Ayirattu" in pAsuram

1.2.11 (the concluding pASuram of tiruvAimozhi 1.2), and this is

given the meaning "bhagavad guNa sandharbha rupamAna sahasrattilum" -

the thousand pASurams that are strung together in singing the guNa-

s of bhagavAn (sandharbham – stringing together). Thus, AzhvAr

himself has declared that each of the pASuram-s sings the guNa of

bhagavAn, and they are garlanded together to form one chain.

It is possible to derive multiple guNa-s from any one pASuram when

one goes through the pASuram word by word. However, svAmi deSikan is

examining each pASuram in the context of the `string' of guNa-s

(sandharbam referred to above), and identifies the guNam that is

most relevant in the context and presents it in tAtparya ratnAvaLi.

(We will see further elaboration of this in Slokam 9)

 

Regards

dAsan kRshNamAcAryan

(To be continued)

 

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