SRI RANGA SRI ELECTRONIC JOURNAL _ VOL.10 / ISSUE # 14 dated 12th August 2009

[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//

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

SRI RANGA SRI VOL.10 / ISSUE # 14 dated 12th August 2009

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

IN THIS ISSUE:

 

1. VEDIC RITES- 5 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWAARS and SWAMY DESIKAN (3.3- Thirumazhisai AzhwAr and Swamy Desikan –

Part 3)

3. Srivaishnavam – Part 7

 

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

ISSUES RELEASED

With this issue, about 300 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

36 Issues of Vol. 8

27 Issues of Vol. 9 and

14 Issues of Vol. 10

---

You may view the archives at http://www.ibiblio.org/sripedia

maintained By Sri Srinivasan Sriram

 

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 for 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

Moderator

" Sri Ranga Sri "

 

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

 

1. VEDIC RITES – 5

Sri Anbil Ramaswamy USA

CHAPTER 5

 

SUTRA LITERATURE (APHORISMS)

 

" Sutra " means `thread'. Later, this term was applied to compositions written in

an `aphoristic' style. The `Sutra' conveyed the meanings of ancient wisdom with

utmost economy of words. They are so constructed as to kindle the thought

process conducive to reconstruction of reasoning and provided an opportunity to

test the veracity and the validity of the truths expounded.

 

BRAHMA SUTRA

 

The most important of Sutra literature is " Brahma Sutram " which deals with the

reality of Brahmam. Baudaayana wrote a " vritti " (Commentary) for the Brahma

Sutram of Sage Vyaasa. Natha Muni and Yaamuna Muni wrote several " prakaraNa

granthas " like Nyaaya Tattvam, Siddhitrayam etc. Based on all these, Sri

Ramanuja Muni wrote a commentary. This clearly brings out the inner meanings of

Vaideeka Siddhantam and was, therefore, praised by Goddess Saraswati who named

it " Sri Baashyam " and named its author " Sri BashayakArar " . This contains 4

Chapters

 

(Adhyayas), 16 Sections (Paadas), 156 Headings (AdhikaraNas) and 545 Aphorisms

(Sutrams). But, its purpose being exposition of the doctrines central to our

philosophy (Jnaana KhaaNDa)

Brahma Sutram, as it belongs to Jnaana KhaaNDa, does not deal with the procedure

for performance of rites which comes under " Karma KhaaNDa " In this respect it is

the Vedangas that provide us materials. Even here, it is " Kalpa Sutras " that

provide major inputs on the Vedic rites.Tradition does not single out any

special work in this branch of the Vedanga; but sacrificial practice gave rise

to a large number of systematic Sutras for the several classes of priests. A

number of these works have come down to us, and they occupy by far the most

prominent place among the literary productions of the sutra-period.

 

The `Sutra' style was later adopted in all liturgical works and in all

quasi-philosophical systems, but necessitated commentaries to explain in simpler

terms the purport of the aphorisms to make them understandable by lay folk also.

The brevity of the `Sutras' defeated the very purpose for which they were

composed viz. to explain the Vedas, and the `Sutras' had to be explained

sometimes making the process more difficult than explaining the Vedas

themselves! Since the " Brahmanas " had become obscure, the " Sutras " were devised

to elucidate the sacrificial instructions contained in the Brahmanas.

 

But, by far, the most detailed and systematic presentation of Vedic sacrifices

and domestic rites can be found detailed in the Sutra literature. While the

" Srauta Sutras " deal with the erection of sacrificial fire pit (Homa-kuNDam)

used in almost all Vedic sacrifices like Agnihotra right up to AswamEdha,

Rajasuya and VaajapEya, the " Grihya Sutras " provide instructions for many usages

that a Grihasta (householder) is expected to perform from the moment of

conception to crematorium and even beyond through funeral ceremonies.

 

Kalpa Sutras also describe about Sikhai (Tufts), PuNDram (Sacred marks to be

worn on the forehead and other spots on one's body) before commencing any

religious rite and other details in addition to the ways of conducting the

Samskaras and Yagjnas,

Why Sikhai? Please see Answer at - " Chowlam or Chuda Karana " under " 40 Samskaras "

 

And, all religious Karmas should be done wearing one or the other following

varieties of Darbha (holy grass) says Vriddhavasishta.

 

The seven sacred grasses are vishvamithra, kusha, kasha, durva [aruham],

vreehaya [paddy], balbaja, and yava [barley].

 

CHAPTER 6

 

THE SHRAUTA SUTRAS

 

The Kalpa-sutras or rules of ceremonial rites are of two kinds: Shrauta Sutras

and Grihya Sutras

 

The Shrauta sutras, which are based on the shruti (Vedas) teach the performance

of the great sacrifices performed with as many as three to five sacrificial

fires and performed on a grand and spectacular scale, requiring services of many

specialized priests. For this reason, they could be performed only by the rich

and influential members of Society or the princely order like Kings and

Emperors. (Example, AswamEdha, and Raajasuya). Each Srauta-sutra belongs to its

own particular Vedic branch (Saakha) in the performance of specialized functions

and seeks to guide its own priests. The texts deal with such subjects as the

laying of the minimum of three fires of Gaarhaapatyam, Aahavaneeyam and

DakshiNaagni, the full and new moon ceremonies, and the various animal and soma

sacrifices.

We give below the various Sutras grouped and the Vedas to which they belong.

 

Rig Veda: Aasvalaayana Srauta Sutra and Saankhyaayana Srauta Sutra

Sama Veda: LaaTyaayana Srauta Sutra, Draahyaayana Srauta Sutra and Jaiminiya

Srauta Sutra

Krishna Yajur Veda: Baudhaayana Srauta Sutra, Vaadhoola Srauta Sutra, Maanava

Srauta Sutra, Bharadvaaja Srauta Sutra, Aapastamba Srauta Sutra, HiranyakEsi

Srauta Sutra, Vaaraaha Srauta Sutra and Vaikhaanasa Srauta Sutra

Sukla Yajur Veda: Kaatyaayana Srauta Sutra

 

Atharva Veda: Vaitaana Srauta Sutra

The Sages who composed these Sutras have shown that it is " Brahman " who controls

conducts, directs, ordains, supervises, pervades, performs and regulates our

lives, our desires, our wisdom, our actions, our very being, our knowledge, our

happiness, the universal truth and beauty, besides time, space and matter - but

remains humble and non-interfering. It refuses to force itself upon us.

However, it imperceptibly envelops our every thought, word and deed in our

existence. Out of sheer grace it does all this without making itself felt as

overbearing. This Brahman lives in the horizon of mystery revealing itself when

occasion demands but content to remain unrecognized by us while all the time

recognizing us, in its all encompassing compassion in its " presence-in-absence " .

 

The rules live with us from cradle to crematorium, nay, from even before

creation to even after cremation not so much to restrain us but to help us

regulate our activities on Dharmic lines without being overbearing at any point

of time in between.

This is no abdication of responsibility but a selfless self-distancing

deliberately undertaken to be more involved than any specific localized presence

would allow. This absence is meant to give the world `a sense of autonomy' and

the living beings `a sense of freedom'. Thus, this unobtrusiveness, this

" masterly non-intervention " actually underscores the other facet of God's

concern for us.

 

Great sages have tried to reveal to us this Brahman by uncovering the mystery.

They did this by trying to break our natural tendency to take normality as the

ultimate. Irked by this and in our half- baked knowledge and ego, we brand them

as madmen.

We should understand that they had no ulterior motives, no personal gains to

look for themselves. Their purpose was not to lead us `astray from life' but

more deeply `into the fullness of it'. The only way they could omnify their

experience was by situating our lives and consciousness within the realm of

mystery, what they had realized in an extraordinary experience through their

unfaltering, penetrating vision.

 

And, now it is in our hands to choose either course on the road to our spiritual

regeneration by following the injunctions or moral degeneration by flouting

them.

To be continued

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

 

2. AzhwArs and Swamy Desikan

Thirumazhisai AzhwAr and Swami Desikan – Part 3

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all

 

Continuing on AzhwArs and Swamy Desikan- we have enjoyed Thirumazhisai AzhwAr

divya charitham and now we will enjoy concluding part on Mazhisai vandha

jyOthi's anubhavams.

 

kuRRamum naRRamaaga -

 

AzhwArs' verses are not that easily understandable. Inner meanings and essence

need to be comprehended and that can be perceived only by unparalleled Acharyas

of ours. Let us enjoy two verses of Thirumazhisai AzhwAr where Swami Desikan has

brought out the meaning so beautifully.

 

" nAyinEn seydha kuRRam naRRamaagavE koL jnAla nAthanE… " - (Thirucchandha

viruttham -111) – the trespasses and apcharams that adiyEn makes – Please accept

them as the good deed as well. – AzhwAr pleads the Lord. How is it appropriate

for anyone to even request that the mistakes be considered as the good deed.

Won't it amount to Lord accepting the mistakes and apacharams and people would

gladly continue even in greater intensity and numbers. It contradicts that we

His devotees should be scared of paapam and stay from committing the same. What

is the meaning of this line, then?

 

Swamy Desikan says:- nAyinEn seydha kuRRam naRRamAgavE koL jnAla nAthanE –

envathaRkkum, taatparyatthai paartthAl, kshamikka vENum enRu apEkshitthapadi..

(Rahasyathraya saram)

 

Sanagathars (those who have performed Saranagati), His darling devotees-

unintentionally perform mistakes and sins. Bhagawaan forgives them. Even if some

paapams are intentionally and knowingly committed, He gives small, token

punishments, and enslaves them. He never ever lets them down.

 

So, this line means- Please forgive me for my mistakes and accept me.. – similar

to " thannadiyaar thiRatthagatthu.. (of PeriyAzhwAr Thirumozhi)

 

Narayanan shabdhaarttham

 

Thirumazhisai AzhwAr explicitly brings out the Narayana sabdha arttham in his

line:

" naan unnaiyanRi ilEn kaNdaay – naaraNanE nee

ennai anRi ilai.. " (Naanmukhan ThiruvanthAthi – 7)

 

The meaning and essence impregnated in this line is well borught out by Swami

Desikan to explain the two meanings of Narayana padham.

 

(1) Bhagawaan is the supporter for us; We are united with Him as His sareera

inseparably as His attribute. Without Him being the supporter, (Adhaaram), we

would not survive at all. This is the meaning of : naan unnai anRi ilai- I am

not there without You. He is our Adhaaram.

(2) Narayanan is the Parabrahmam. To comprehend Him, we need to understand the

world. To answer a query as to: who is Brahmam?- Vedas say: From whom arises the

world; by whom it is protected, with whom it finally go back to at the end; He

is Brahmam. Vyasa also says: Brahmam is the cause for Srushti, sthithi and

PraLayam (creation, sustenance and dissolution) says in 2nd sutra of Brahma

sutram. So, to establish Brahmam, one needs to first refer to the universe with

all chit and achit. If our universe does not exist, we would not be in a

position to establish / prove Brahmam. Unless there is a child, the father does

not exist.

 

This is the meaning: nee ennai anRi ilai. You are not there without me… So Your

existence and Paratvam is proved because of our existence.

 

Thus- Swami desikan has brought out the inner nuances of AzhwAr sreesukthis very

well in such rahasya granthas. That is why he is praised as

 

" senchol thamizh maRaigal theLindhuRaippOn vaazhiyE " . (Greetings to the one who

clearly explains the sweet chaste tamil Vedas (AzhwArs' verses) in crystal clear

manner " .

 

It is my privilege to share with you few snippets of Swami's enjoyment of

AzhwAr's verses.

 

Swami Sri Vedantha Desikan's Prabandha saaram

 

thai makatthil varu mazhisai paranE maRRaic

chamayangaL pala therindhu maayOnallaal

deivam maRRillai yena uraittha vEdac

chezhumporuL mukhan 96 paattum

meymigundha thirucchandha virutthappadal

viLangiya 120 um thaappaamal meyyE

vaiyagatthu maRavaamal uraitthu vaazhum

vagaiadiyEnukku aruL sey mazhindhu neeyE..

 

Sri Brahmathanthra Swathanthra Jeeyer blessed us with:

 

makhAyAm makarE maasE ChakrAmsam bhaargavOthbhavam |

maheesAra purAdheeSam bhakthi sAram aham bhajE… ||

 

Third Brahmathanthra Swathanthra Jeeyer blessed us with:

 

Naanmukhanai padaitthavan nAraNan enRaan vaazhiyE

naanmukhaRkku sankaranthaan magan enRaan vaazhiyE

naanmukhan 96 nangu aLitthAn vaazhiyE

nal thadanchoozh thirumazhisai amarum avan vaazhiyE

thEnguNanaay thai makatthil vandhuditthAn vaazhiyE

thirucchandha 120 eendha piraan vaazhiyE

vaan poruLaa maadhavanE paran enRaan vaazhiyE

mazhisaiyar kOn madhu maNankoL malaradigaL vaazhiyE

 

AzhwAr emperumAnAr Desikan ThiruvadigaLE SaraNam

Regards.

 

 

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam

Regards

Namo narayana

Narayana dAsan madhavakkannan

 

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

 

4. SRIVAISHNAVAM – Part 7

 

Ennuyir thandhu aLitthavaraich charNampukki/

yaanadaivE avargurukkaL niRai vaNanghi/

PinnaruLaal perumpudhUr vandha vaLLal/

periya nambi Alavandhaar maNakkal nambi/

NanneRiyai avarkku uRaittha uyyakkoNdaar/

naathamuni satakOpan sEnainAthan/

Innamudhath ThirumagaLenRu ivarai munnittu/

Emperumaan ThiruvadigaLai adaiginREnE!

 

ManthrAs:

 

1. AshtAksharam: With complete purity, (with no " theetu " ), this shall be

carried out daily, (even in the evening also, if one can take bath and recite

this japam with a pure heart and mind/body, it is still fine.)

2. Dwayam: one can recite this any number of times, anywhere wherever possible;

3. saramaslOkam- sarva dharmaan...maa su cha:- this Bhagawadh gItA

slokam (from 18 th chapter) is called sarama slOkam which gives leverage to us

for performing prapatti (saranAgathy).

 

The Meanings of these three ManthrAs: (only the broad explanation are going to

be detailed; not the manthrAs)

 

1. AshtAksharam: Sriman NarAyaNan has got the limitless, unbounded,

most auspicious (kalYANa guNAs). He is always with Periya Pairaatti Sri

MahAlakshmi. He protects all. He is the essence of everything. He is the AthmA

of chEthanAs and achEthnAs. For chEthanAs, He himself is the upaayam (means) and

upEyam (end). He Himself is the Fruit for chEthanAs. JIvAthmA is the atom. He s

also a jnAnaswarUpi. He is always the servant, by his nature, of Sriya: Pathi

Sriman NarayaNan and Sri MahAlakshmi. Such a jIvAthmA, the servant, I(adiyEn),

will always render service to PerumAL and Pratti for ever and ever.

 

2. Dwayam: I am surrendering at the Feet of Sriman NarayaNan, who is always

with Periya Piraatti, Sri MahAlakshmi. This jIvAthmA is not mine; It is Sriman

NarayaNan's property. Its benefits that the jIvAthmA reaps also belong to Him.

Always, I will keep rendering service to Emperumaan Sriman NarayaNan. For

rendering that kaimkaryam- whatever bad thoughts, ill desires, hurdles or

anything that precludes me to perform such kaimkaryam for Emperumaan will also

get alleviated and destroyed by His grace.

 

3. Charama slOkam: Lord KrishNA Himself says to ArjunA in Bhagavadh gItA : " Due

to your inability to follow other yOgAs for attaining mOksham, you have

abandoned the other means to attain mOksham and considered only prapatti

(surrendering to me). Do not worry. Surrender unto Me once with complete faith.

I will gladly bless you and destroy all your sins and karmAs; Even if you try to

remove these karmAs and sins accumulated over the ages, you just can not succeed

in removing them completely. I will save you from all that. JUST SURRENDER UNTO

" ME ALONE " COMPLTELY. I will grant you mOksham and Parama bhAghyam of rendering

eternal service to Me at Srivaikuntam along with eternal absolute enjoyment. Do

Not lament at all for any thing hereafter. "

 

(Note that God's assurances to humanity, particularly that given to His ardent

devotees, which are interspersed in sacred literature, will never go in vain.

Many are His declarations but one among them brings cheer and hope to those who

may at times get demoralized on account of continuous suffering.

 

``Listen to My pledge. The heavens may fall from their height. The snowy peaks

of the Himalayas may slip and come down. The seas may dry up. The earth may

shiver into a million pieces. But the statements of Krishna will never be empty

words.'' This promise was extended directly by Lord Krishna.)

 

The exact explanations and commentaries (as well as the upadEsams of

these manthrAs) will have to be learnt at the Feet of AchAryA by doing

kaalakshEpam. Everyday, one should recite these three manthrAs (as far as

possible).

 

Recap: AshtAksharam: only after a bath-with pure body/mind and clothing.

Dwayam: anywhere, anytime, any place- this can be recited. Always think and

recite the sarama slOkam in order to remind ourselves the truthful, correct

statement of the Lord. Always think of these meanings while reciting in order to

enable you to more mind onto reciting them.

 

[reference: book written by Vangeepuram Navaneetham Dr Sri U VE Gopala

Desikachariar Swami, Oppiliappan Koil]

Regards

 

Namo narayana

dAsan

*********************************************************************

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

*********************************************************************