Vaishnavism

May 4, 2005

Hare Krishna. Pranam to all Vaishnavas,

VAISHNAVISM

‘Vaishnavism’ is the principal path of Vedic religion (Hinduism) . Vedas emanated from the primordial power, heard by the Rishies and given to the mankind for its benefit by word of mouth. From the ancient times, we call the primordial sound as OM (pronounced as AUM) or Pranava. Hence, during the time of Sri Rama and Sri Krishna we do not hear of Saivaite, Vaishnavite or Madhvas! Later, down the ages when there was anarchic interpretation of vedic statements, great acharyas incarnated and the different codes of life (known as sampradhaya) came into being.

Adi Sankaracharya codified the ‘vedic religion’ into six group known as Shanmadhas. But, fundamentally, the major three sampradayas enveloping all these can be said as saiva, vaishnava, madhava sampradhayas. They have one single root. There is one central theme in vedas which says "ekameva adhvidheeyam na dwidheeyam" ie., there is only one, no second. Based on the interpretation ( called Bashyams ) given by the three acharyas to this Brahma Sutra at different times taking into consideration the living conditions of the people of

their time, three major off-shoots came into being.

Adi Sankaracharya initially interpreted the Brahma Sutra to the effect that there is only one force as ‘Paramatma’ and all the rest is Maya-a vision similar to mirage/dream and hence his followers came to be known as adhvaithis ie., those who believe there is no second. It was known as adhvaitha (Monism). His teaching meant that , Brahman is like a screen in the cinema and the universe we see and identify are like pictures which are mere shadows - hence, Brahman alone exists as base. His advent and that preaching were the urgent need of that hour because by then Buddhism

had degenerated by discarding the spirit behind the preaching of Gautama, the Buddha. Buddha did not speak of God but preached right living to attain nirvana (enlightenment). Generations later the teaching of Buddha was not practiced in its true spirit and almost a sort of atheism developed. Thus Sri Shankaracharya’s advent and his monism to bring back the vedic religion from near rout took place by the Divine will. He did it so successfully that Buddhism almost vanished from the sacred land of Bharat. But, by the passage of time many common followers of Shankaracharya mis-interpreted the Great exposition and indulged in mundane activities saying that the world is after all a dream.

Hence, the Divine Will had to bring about a fresh wind to blow the chaff away in the form of Ramanujacharya (revered as the avatar of Adhi Sesha). He said that the vedic statement no doubt meant that the ‘Paramatma’ is without second but it does not mean that ‘jivas’ are not there. There is a ‘Paramatma’, the primordial power-to whom jeevas/creations form part of Him, attain dwiya sareera and eternally serve Sriman Narayana in Vaikunta. Hence, he termed his philosophy as ‘vishista-adhvaidha’ ie, qualified advaidha. His commentaries on the Brahma sutras expounding Vishistadvaidha

is famously known as SRI BHASHYAM, the holy magnum opus for Vaishnavas.

A small example will clear what this means. Saint Aalavandhar, Guru of Ramanuja and one of the most revered acharyas of Vaishnavas, went to Chola king, who was then patronising Jain monks. The king asked "Swami, the Veda says that ‘Paramatma’ is one and there is no second. If so, how can you say that the world and ‘Jeevatmas’ exist and forms part of Paramatma ?". Swami asked the King; "Raja. I say that ' Chola Raja is one and there is no second.' What does this mean? Does this mean that you have no wife, no children,no subjects, nothing? Or does it mean that there is Chola Raja and everything, but none to equal Chola Raja." Raja replied, "Swami, it appears that your second interpretation is correct." Swami said that in the same manner the ‘Paramatma’ is supreme and has in Him all the other attributes and hence the qualified advaidha known as ‘vishistadvaidha’ . Chola king was, thus, convinced and accepted Vaishnava sampradaya and rejected the philosophy of the Jain monks who were then having the monopoly in his durbar.

Later, to suit particular conditions of the people of the time, Madhavacharya (revered as Vayu's avatar) interpreted the Brahma Sutra and gave the conduct of living which is known as Dwaidha ie., always the ‘Paramatma’ and ‘Jivatmas’ exist, the later subservient to the Paramatma. Hence, the root for all the three sampradhayas is the vedic dictum. While for the ‘vishishtadhvaidhis’ and ‘dwaithis’ SRIMAN NARAYANA is the prime lord of worship, Adi Shankaracharya also at the end of all His immortal works, advocated for the common people like us the famous Baja Govindam song (sing the praise of GOVINDA). Thus all the three

Acharyas direct the people towards the worship of the ; ‘ Paramatma’ (Mahavishnu) in whatever name one would like to call according to his previous karma or surroundings. Ramana Maharishi of says that "advaitha does not mean that one sits without doing anything-lots of actions are to done when we have this body and the body will perform all acts for which it has come whether we like it or not. That is why Sankara was in action (by singing hymns and going to various temples)."

Srimad Bhagavatam , Canto 1, Chapter Three, says the following :

TEXT 1

süta uväca

jagåhe pauruñaà rüpaà

bhagavän mahad-ädibhiù

sambhütaà ñoòaça-kalam

ädau loka-sisåkñayä

( Suta said : In the beginning of the creation, the Lord ( Bhagavan Krishna) first expanded Himself in the universal form of the purusa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.)

TEXT 2

yasyämbhasi çayänasya

yoga-nidräà vitanvataù

näbhi-hradämbujäd äséd

brahmä viçva-såjäà patiù

(A part of the purusa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahma, the creator of beings in the universe, becomes manifest.)

TEXT 3

yasyävayava-saàsthänaiù

kalpito loka-vistaraù

tad vai bhagavato rüpaà

viçuddhaà sattvam ürjitam

(It is believed that all the universal planetary systems are situated on the extensive body of the purusa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.)

TEXT 4

paçyanty ado rüpam adabhra-cakñuñä

sahasra-pädoru-bhujänanädbhutam

sahasra-mürdha-çravaëäkñi-näsikaà

sahasra-mauly-ambara-kuëòalollasat

(The devotees, with their perfect eyes, see the transcendental form of the purusa who has thousands of legs, thighs, arms and faces—all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of crowns and glowing earrings and are adorned with garlands.)

TEXT 5

etan nänävatäräëäà

nidhänaà béjam avyayam

yasyäàçäàçena såjyante

deva-tiryaì-narädayaù

(This form [the second manifestation of the purusa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like devatas, men and others, are created.)

OM NAMO BHAGAVATE VASUDEVAYA!!!

SriKrishnaDasa RajeevSend instant messages to your online friends http://uk.messenger.

May 5, 2005

Beautiful writing Rajeev! Kudos to you... It is so pleasing that you had brought about the union of the three great Acharyas of the south, and all of them JUST namasankeertanam for bhakthas. This is indeed the crux of it - to pray to any mahan for pure Sri Krishna Bhakthi for ourselves.

Who are we to comment at the great mahans... just one moment of self-introspection would tell us that what we are made up of - Kama, Krodha, Loba... And look at the the life of the mahans, it is like a mirror that reflects our short-comings against their impeccable traits (in the words of Sri Prema Pandurangji)

KrishnaKrishnaKrishnaKrishnaKrishnaKrishnaKrishnaKrishnaKrishna

Rajeev <rx_rajeev wrote:

Hare Krishna. Pranam to all Vaishnavas, VAISHNAVISM

‘Vaishnavism’ is the principal path of Vedic religion (Hinduism) . Vedas emanated from the primordial power, heard by the Rishies and given to the mankind for its benefit by word of mouth. From the ancient times, we call the primordial sound as OM (pronounced as AUM) or Pranava. Hence, during the time of Sri Rama and Sri Krishna we do not hear of Saivaite, Vaishnavite or Madhvas! Later, down the ages when there was anarchic interpretation of vedic statements, great acharyas incarnated and the different codes of life (known as sampradhaya) came into being.

Adi Sankaracharya codified the ‘vedic religion’ into six group known as Shanmadhas. But, fundamentally, the major three sampradayas enveloping all these can be said as saiva, vaishnava, madhava sampradhayas. They have one single root. There is one central theme in vedas which says "ekameva adhvidheeyam na dwidheeyam" ie., there is only one, no second. Based on the interpretation ( called Bashyams ) given by the three acharyas to this Brahma Sutra at different times taking into consideration the living conditions of the people of their time,

three major off-shoots came into being.

Adi Sankaracharya initially interpreted the Brahma Sutra to the effect that there is only one force as ‘Paramatma’ and all the rest is Maya-a vision similar to mirage/dream and hence his followers came to be known as adhvaithis ie., those who believe there is no second. It was known as adhvaitha (Monism). His teaching meant that , Brahman is like a screen in the cinema and the universe we see and identify are like pictures which are mere shadows - hence, Brahman alone exists as base. His advent and that preaching were the urgent need of that hour because by then Buddhism had

degenerated by discarding the spirit behind the preaching of Gautama, the Buddha. Buddha did not speak of God but preached right living to attain nirvana (enlightenment). Generations later the teaching of Buddha was not practiced in its true spirit and almost a sort of atheism developed. Thus Sri Shankaracharya’s advent and his monism to bring back the vedic religion from near rout took place by the Divine will. He did it so successfully that Buddhism almost vanished from the sacred land of Bharat. But, by the passage of time many common followers of Shankaracharya mis-interpreted the Great exposition and indulged in mundane activities saying that the world is after all a dream.

Hence, the Divine Will had to bring about a fresh wind to blow the chaff away in the form of Ramanujacharya (revered as the avatar of Adhi Sesha). He said that the vedic statement no doubt meant that the ‘Paramatma’ is without second but it does not mean that ‘jivas’ are not there. There is a ‘Paramatma’, the primordial power-to whom jeevas/creations form part of Him, attain dwiya sareera and eternally serve Sriman Narayana in Vaikunta. Hence, he termed his philosophy as ‘vishista-adhvaidha’ ie, qualified advaidha. His commentaries on the Brahma sutras expounding Vishistadvaidha is famously known as SRI BHASHYAM, the holy

magnum opus for Vaishnavas.

A small example will clear what this means. Saint Aalavandhar, Guru of Ramanuja and one of the most revered acharyas of Vaishnavas, went to Chola king, who was then patronising Jain monks. The king asked "Swami, the Veda says that ‘Paramatma’ is one and there is no second. If so, how can you say that the world and ‘Jeevatmas’ exist and forms part of Paramatma ?". Swami asked the King; "Raja. I say that ' Chola Raja is one and there is no second.' What does this mean? Does this mean that you have no wife, no children,no subjects, nothing? Or does it mean that there is Chola Raja and everything, but none to equal Chola Raja." Raja replied, "Swami, it appears that your second interpretation is correct." Swami said that in the same manner the ‘Paramatma’ is supreme and has in Him all the other attributes and hence the qualified advaidha known as ‘vishistadvaidha’ . Chola king was, thus, convinced and accepted Vaishnava sampradaya and rejected the philosophy of the Jain monks who were then having the monopoly in his durbar.

Later, to suit particular conditions of the people of the time, Madhavacharya (revered as Vayu's avatar) interpreted the Brahma Sutra and gave the conduct of living which is known as Dwaidha ie., always the ‘Paramatma’ and ‘Jivatmas’ exist, the later subservient to the Paramatma. Hence, the root for all the three sampradhayas is the vedic dictum. While for the ‘vishishtadhvaidhis’ and ‘dwaithis’ SRIMAN NARAYANA is the prime lord of worship, Adi Shankaracharya also at the end of all His immortal works, advocated for the common people like us the famous Baja Govindam song (sing the praise of GOVINDA). Thus all the three Acharyas direct the people towards the worship of the

; ‘ Paramatma’ (Mahavishnu) in whatever name one would like to call according to his previous karma or surroundings. Ramana Maharishi of says that "advaitha does not mean that one sits without doing anything-lots of actions are to done when we have this body and the body will perform all acts for which it has come whether we like it or not. That is why Sankara was in action (by singing hymns and going to various temples)."