SRI RANGA SRI E_JOURNAL _ VOL.10 / ISSUE # 15 dated 21st August 2009

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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.10 / ISSUE # 15 dated 21st August 2009

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IN THIS ISSUE:

 

1. VEDIC RITES- 6 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWAARS and SWAMY DESIKAN (4.1- NammazhwAr and Swamy Desikan-1)

3. Srivaishnavam – Part 8

 

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1. VEDIC RITES – 6

Sri Anbil Ramaswamy USA

CHAPTER 7

SRAUTA SACRIFICES

Because far too numerous Sacrificial rites have been mentioned in the Srauta

Sutras, it is not possible to detail all of them in this small compendium.

However, we allude to some of the better known (though not performed) Srauta

rites with some brief notes on them (to the extent information is available).

The list below is by no means exhaustive and even those mentioned could not be

explained in greater detail for want of space.

Animal and Human Sacrifices

A doubt can arise whether the principle of 'Ahimsa' so loudly proclaimed in

Hinduism is not inconsistent with the sacrifice of goats, horses etc. referred

to in the Vedas. No doubt, the Vedas did prescribe some animal sacrifices; it

even spoke of 'Purushamedha' - a human sacrifice. But, the concept should be

viewed in the context in which they were so prescribed.

The Upanishads that came subsequently to analyze and explain the Vedic texts

lost no time in clarifying that these sacrifices were more symbolic and

allegorical than referring to the actual sacrifice of the animals or human and

that the effects of these sacrifices could be secured by substitute materials

like Gritha (Ghee), Maasha (Black gram) and certain other leafy vegetables. Even

today, it may be observed that in the " Shradda " ceremonies, Ghee, Rice, Black

gram and Thila (Sesame seeds) are used, may be as substitutes for the sacrifice

of living beings. This view has been upheld in subsequent versions and sacrifice

of living beings is prohibited by Dharma as also by law.

A further question can be asked whether Vegetarianism is not also " himsa " in the

sense that it has been proved that plants have life.

It has further been proved that in the case of plants, lifeline runs in the

trunks in some cases, roots in others and seeds in others and that is why

Saastras have prohibited cutting the plants at their respective lifelines - and

this has been confirmed by modern science.

Modern Science concurs with Saastras in the view that those parts where the

lifelines do not run, no harm is caused when those parts are cut. These parts

correspond to say hairs on our head or the nails on our fingers or toes which

when cut or clipped do not entail any pain.

As mentioned earlier, most of the Srauta sacrifices are not being practiced in

the modern world and in the modern times. We just refer to their names with very

brief notes only by way of information as to what we have missed doing!

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AatityEshTI: A sacrifice to please " Soman " treating him as an " atiti " (Guest)

believed to increase wealth (Vide Paragraphs 67 and 68 of " Sroutam " published by

Periyasramam-2004)

Abhijit: Abhijit means victorious " By the Abhijit, the Gods conquered these

three worlds " (Vide page 480 Rigveda Brahmanas by Arthur Keith, 1971)

AbhyudayEshTi: This is a ritual in which VishNu-SipivishTa is addressed with a

anuvaakhya mantra (Vide R & #805;gveda-dar & #347;ana By Saligrama Krishna

Ramachandra Rao, Kalpatharu Research Academy-1998)

 

 

 

 

AgnihOtram: Fire-sacrifice: daily offering of milk morning and evening. (Vide

" The daily evening and morning offering (Agnihotra) according to the

Br & #257;hmaNas " & #8206; - Page 4 by H. W. Bodewitz - - 1976 –

It is considered to be the starting point of all sacrifices.

(This appears also in Havir Samstha of Grihya karmas)

 

Agnisayana: A sacrifice to " Savitar " , distributer of wondrous bounty, visualized

as the Waters' offspring Savitar, so that he may send us succor, (Vide " The

hymns of the Rigveda " & #8206; - Page 26 by Ralph Thomas Hotchkin Griffith. 1963)

 

AgnishTOmam: Sacrifice to please Agni, the fire god and considered to be the

opening sacrifice indispensable for every Agnihotri to gain the object wished.

(Vide " Essays on the sacred language, writings, and religion of the

Parsees " & #8206; - Page 281 by Martin Haug, Edward William West, E. P. Evans –

1878)

 

(This appears also in Soma Samstha of Grihya karmas)

AptOryaamam: NO DETAILS AVAILABLE

 

(This appears also in Soma Samstha of Grihya karmas)

AswamEDham: Horse Sacrifice; Covers all the sacrifices including pleasing the

presiding deities of Earth (Bhuvi), fire (Anala), wind (Anila), Sun (JyOti) and

waters (VaruNa) and many others. The AswamEdha Yaagam is one of the grandest

sacrifices that could be performed with great pomp and circumstance only by

Emperors and powerful kings. But, the Vedas themselves in their infinite mercy

prescribe that those who are not able to perform this Yaagam can obtain the same

fruits as performing by just reciting / listening the Mantras involved

" Yam yam kritmadheeyatE tEna tEna asya ishTam Bhavati "

 

Brahma was the first to perform this in Kanchi KshEtram. Ikshvaaku kings before

Dasaratha, Dasaratha himself and Rama are known to have performed the Yaagam in

their times. In our own days, Srimad Azhagiya Singhar arranged for the

PaaraayaNam on Ekaadasi and Dwaadasi as soon as he took over the ascetic order.

We know, how within a short time, he was able to raise the status and the

finances of the AhObila MaTam from a stark minus to a staggering plus. The

sonorous rendering of the Mantras with the intonation and Svaram by authentic

 

Vedic scholars have a mesmerizing effect. It should be heard to be believed.

Thus, the very listening is a reward in itself.

 

AthyagnishTOmam: One of the 3 Homas Sacrifice to please Agni, the fire God, the

others being AgnishTOma and shODasee. Vide Bhavan's Journal Published by

Bharatiya Vidya Bhavan., 1979

(This appears also in Soma Samstha of Grihya karmas)

 

Atiraatram: For copious rains Vide " Sages through Ages: India's Heritage " & #8206;

- Page 133 by K. K. Nair – 2007

(This appears also in Soma Samstha of Grihya karmas)

 

Chaandraayana: An expiatory penance involving fasting regulated by the moon's

waxing and waning.(vide The essence of Yogavaasishtha, By Jnanananda Bharati,

Samvid Published by Samata Books, 1982

 

Deekshaneeya: This is a Vedic rite which is performed on new moon and full moon

days (Vide Page 528, " The wisdom of Meemaansaa " & #8206; by Krishna Prakash

Bahadur, Jaimini - Mimamsa - 1983

Gavaamayanam: This is a `Satra' sacrifice that is required to be done during a

whole year (Vide Para 180 of `Sroutam') book published by Periyasramam- 2004

 

Praajaapatya: Aswalayana defines it as that form of marriage where the father

of the bride commands that the couple should both do their duties together in

discharging their debts to Prajapati, namely procreating and bringing up

children. And a special rite is performed in this regard, (Vide Page 167 of

Hindu Samskaras by Raj Bali Pandey Published by Motilal Banarasidas, Delhi -

1991

 

Pravargyam: This is a ceremony so called. It is also applies to the name of a

sacrificial vessel, as well as of the oblation it contains. This ceremony is

performed for strength, health and vitality (Vide page 258, " Rig-Veda-Sanhitai:

A Collection of Ancient Hindu Hymns " (Large Print Edition) & #8206; - by Edward

Byles Cowell Hayman Wilson - 2008

 

Purushamedha: The mystical immolation of Purusha. In other words, Human

Sacrifice is an emblematic representation. (Please see description in Purusha

Sooktam) to understand the mysteries of creation. (Vide page 260 of " The Texts

of the White Yajurveda " By Ralph Thomas Hotchkin Griffith - 1899

 

Raajasooya: King Sacrifice. Control over all kingdoms. Pandavas attained such

affluence that culminated in the grand performance of Raajasooya. This in turn

provoked Duryodhana to deprive them of all their possessions through the crooked

dice game. (Vide Page 260 of " The Betrayal of Krishna: vicissitudes of a great

myth " & #8206; - by Krishna Chaitanya - Published by Clarion Books, 1991

 

SarvamEDha: A 10 days' sacrifice for the sake of Kartha's gaining and winning

every kind of food. He builds the greatest possible altar this being considered

the Supreme of all sacrificial performances. By means of the supreme sacrifice

the sacrificer attains supremacy. This includes 1st day: AgnishTOma, 2nd day:

Indrastut Uktya; 3rd day: Suryastut Uktya; 4th day: Vaisvadeva; 5th day:

AswamEdhika; 6th day: The central PurushamEdhika; 7th day: AptOryaama; 8th day:

Trinava; 9th day: Trayatrimsa; 10th and final day: Visvajit Atiraatra (Vide " The

Satapatha-Brâhmana: according to the text of the Mâdhyandina school " By Julius

Eggeling, Friedrich Max Müller Published by The Clarendon Press, 1900 Item

notes: v. 44)

 

ShODasee: NO DETAILS AVAILABLE

(This appears also at Soma Samstha of Grihya karmas)

SouthraamaNi: Divine Sacrifice to conquer and get back lost kingdom (Vide " Book

of Rituals " by Krishnamacharya, Published by READ BOOKS, 2008 (This appears also

at Havir Yagjna of Grihya karmas)

Svishtakrit yaagam: Once upon a time, Agni, fire god was above and Yama, Lord of

death was on earth. The celestials requested Agni to come down to earth

promising to feed him and requested Yama to move up to be the ruler of higher

worlds. Therefore, after the main yaaga of prayaaja and anuyaaja, a portion of

havis is offered to Agni. Agni accepts the same and declares the successful

completion of the main Yagjnas. " Svishtikrit " means " well done " . Therefore, this

part is called " Svishtikrit yaaga " (Vide para12 of " Sroutam " published by

Periyasramam – 2004)

 

Uktya: NO DETAILS AVAILABLE

(This appears also in Soma Samstha of Grihya karmas)

Upasat hOma: NO DETAILS AVAILABLE

Vaajapeyam: Food Sacrifice for wealth performed over 17 days

(Vide Para 169 of " Sroutam " published by Periyasramam 2004)

(This appears also in Soma Samstha of Grihya karmas)

Vanaspati Yaagam: After the completion of the main Yaagam this is done but

before Svishtakrit yaagam. Its Devata is Vanaspati, lord of the forest.

 

Vashatkaara hOma: The term " Vashatkaara " means: He who is invoked ... Also

Vashatkaara can mean yagjna in its association with the one who is invoked

usually Lord Vishnu (Vide Page 17 of " Thousand ways to the transcendental Vishnu

Sahasranaama " & #8206; - by Chinmayananda-1969. the mantras uttered by the hOta in

this hOma end with the word `VoushaT' and therefore they are called VashaTkaara.

(Vide Para 38 of " Sroutam " published by Periyasramam – 2004)

Viswajit: Vajisravas performed a Yagjna (Sacrifice) called " Viswajit " in which

the Karta is expected to give away all his possessions so that at the end of the

sacrifice, there should be nothing left for him to call his own, But, actually,

he gifted away old, scrawny cows. His son, Nachiketas, a boy of 8 years was with

this and asked his father " To whom would you gift me? " At first, the father

ignored. But, when Nachiketas persisted, in a fit of rage, he said " I would gift

you to the Lord of death " . Soon, he realized that a word given at a yagjna and

that too in Viswajit had to be kept up. Undaunted, the boy agreed to go to Yama,

the Lord of death. When Nachiketas met Lord Yama, he insisted on Yama

delineating on the 'after death scenario'- Yama advised him. Such is the power

of the Viswajit sacrifice.

To be continued

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2. AzhwArs and Swamy Desikan

NammazhwAr and Desikan – Part 1

 

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 Swami NammazhwAr and Desikan

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all

 

Continuing on AzhwArs and Swamy Desikan-

we will now enjoy Swami Nammazhwar (Kurugai Kulapathi ) and Swami.

 

This is based on a brilliant article written by Swami Si U Ve Villoor Nadadhur

MahavidwAn, Asukavi saarvabhouma Sri Bhashya simhasanaadhipathi Sri Nidhi

Swami's Thiruvadi – Sri VS Karunakaracharyar Swami.)

 

Jeevaathi mAnya mathirEsha guruharEsCha jeevAthurEsha SatakOpa –imou spruSEthAm|

hEvAkahEshithathulAm hayakanDharasya jeevAtyahEthi sathkavi soonuvAChAm||

 

Both Swami Desikan and Swami NammazhwAr may bless this article equivalent to the

neigh of Hayagriva.

 

Brahaspathi is referred to as : Jeeva: . Our Swamy Desikan excels even that

Brahaspathi. Jeevaathu – is the medicine that brings back the life of dead.

NammazhwAr is the jeevathu for the Lord. Hence these two acharyas should bless

this article.

 

How AzhwAr can be the life saving medicine for the Lord Himself? – Swamy desikan

himself mentions this in Sankalpa Suryodhaya. Let us enjoy that.

 

2. Nammazhwar alone is Naraka vairi jeevaathu..

 

niranjanamayam jana: kimapi nEthra munnithrayan

namasyathi satadvishE narakavairi jeevaathavE |

agasthyagiri nimnakaa subaka veechikaa sOthara

swalakshaNa saraswathee surabhi kEsara slaaginE.. ||

 

The hero of this sankalpa suryodhaya is vivEkan (vivEkam – discriminatory power

itself is personified as the hero). This hero, travels in the chariot by name

`mind's thoughts' driven by " logic " as the driver. He is searching for a place

for his meditation on the lotus feet of the Lord- this scene comes in the 6th

stage of the drama. That chariot goes to NammazhwAr's Thirukkuruhoor. Vivekan

gets goose pimples and gets excited with bhakti and bliss being in that divine

birth place of Swami nammazhwaar.

 

In order to " see " clearly, one applies collyrium (mai).. It is told that people

apply such paste in the eyes to see even below the earth to check for treasures.

We hope there is one such paste for finding our the invaluable treasure

Bhagawaan as to where He is and how. But without such any paste (niranjanam),

how can one open the eyes and fully see perumAL? So, Vivekan prays to Naraka

vairi jeevathu NammazhwAr " I too would love to open my eyes of jnAnam fully and

" see " Him without any kind of paste application . " and hence I am praying to

Sri NammazhwAr – who is narakavairi jaathu- that is the meaning of first two

lines..

 

Not only does niranjanam mean " without paste or mai " , it would also mean

" without any karmic diseases " or paapam. For some along with jnAnam comes paapam

as well as they begin to interpret wrongly and non-vedic though they get more

jnAnam and knowledge with the given intellect. Hence without niranjanam (devoid

of paapam), I should get jnAnam prays vivekan to Swami NammazhwAr. AzhwAr is

" narakavairi jeevaathu " .

 

Narakavairi – means PerumAL. The One who destroyed Narakasura. For Him, the

jeevan is NammazhwAr. Yes. Without Nammzhwar's srisukthis, there would have been

no Bhagawaan at all. There would have been naasthikyam. Those who say that God

is there also add to it saying the same God does not have name, form, Guna, and

attributes, etc… Swami NammazhwAr begins his divine Thiruvaymozhi with " uyarvaRa

uyar nalam udayavan …. He starts off saying the Lord is possessed with

innumerable kalyANa guNas and made Him come back alive. Hence Krishna Himself

declares in GitA, that such jnAni is my AthmA.. jnAnee thu Atmaiva mE matham.

How can there be an AthmA for even ParamAthmA? It could be contrandiction to

Vaideekaa matham; But this is my matham- says Krishna.

 

Who is jnAni? Swami Desikan explains in Taatparya Chandrika. The One for whom

Vaasudeva is Sarvam. One who sees and enjoys Vaasudeva in everything and in

everyone. For Swami Nammazhwar, uNNum soRu, paruhum neer, thinnum vetrilai

ellaam kaNNan. He is thaarakam, Poshakam and bhogyam for Swami. That's the

reason KaNNan's AthmA is Swami NammazhwAr.

 

With that AthmA, the sareera gets alive.. Thus Krishna came alive with

NammazhwAr as His Athma.

 

Or it can also be interpreted in bahoovreehi samAsam- naraka vairee jeevaathu,

yasya sa: One who is the life saving medicine for the Jeevan. NammazhwAr himself

says- the Lord is his AthmA; his aaavi. " Thirumagal sEr maarvanE ennum ennudaiya

aaviyE " ..

 

These two interpretations are broight out by Abhinava Desika Sri Uttamoor Swami

in his Sarva saakshaathkaaram. We can add third one as well Sri Karunkaran Swami

adds: Naraka vairi jeevaathu. AzhwAr is the medicine for people like us and thus

becomes our Jeevan so that we don't go to Narakam at all.

 

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam

Regards

Namo narayana

Narayana dAsan madhavakkannan

 

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4. SRIVAISHNAVAM – Part 8

 

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!

 

GranthAs:

 

After Pancha samskaaram, SrivaishNavan is to do kaalakshEpam at the

sannidhi of AchAryA at least one of the following granthAs:

 

1. Sri BhAshyam - Sri RamanujA's vyAkhyaanam (purport) of bhramha

sUthram of BhOdhaayanar (refer to first post).

2. Bhagavadh gItA BhAshyam of Sri RamanujA

3. Thiruvaaimozhi vyAkhyaanam of Thirukkurugaippiraan PiLLaan (Sri

RamanujA's sishya)

4. Sri Vedanta Desikar's Srimadh Rahsyatraya saaram (RTS) (thraya-

means three- these rahasya manthrAs have been explained in these RTS.

 

Just learning this will enable us to know about our traditions) .

 

AchArya Mahimai (Greatness of AchAryA)

 

The AchArya who showed such a Grand route for us to attain mOksham and the

eternal Bliss is to be greatly revered and respected. He is to be considered by

us equal to the Lord or rather more than the Lord. We should always pay respects

to him and always think of him (at least while praying to The Lord in the

morning). If we are able to donate for his duties as AchAryA or render any sort

of kaimkaryam to AchAryA, we SHOULD NEVER THINK THAT we are doing some help for

him; or we have done our duty paying back for what he has done to us. What he

has done to us can never be repaid. (even if we give the three worlds to him, it

will not equal an iota of grace and mercy he has showered on us by his upadEsam

and kataaksham- Maathru dEvO bhavA! Pithru dEvO bhavA! AchArya dEvO bhavA!

Athithi dEvO bhavA! - Even our own parents are considered equal to AchAryA and

God as well. Hence, SrivaishNavan should EQUALLY pay respects to the Parents and

take care of them in their old age as much as we take care of our children. Any

other prayer to Lord will not please Him if we forget the parents or AchAryA) We

should have the same Bhakti with the AchAryA as we have on Bhagawaan (and none

less on our parents, too).

 

One should always talk in praise of him; think of his mercy and

qualities. Always at the back of our minds, we should think that there is no

possibility of repaying him back for all that he has done to us. It is a fact,

too. One should celebrate his birthday (thirunakshthram) in a grand manner and

thank him for this spiritual life.

 

One should perform prapatti at AchAryA's Feet after doing kaalakshEpams (as

explained earlier). The prapatti ceremony is NOT GRANTING us mOksham. It is the

enjoyment that Lord gets by getting pleased with our act of surrender unto His

Feet through His bhAgawathA, our AchAryA, is that that enables us attain

mOksham. Hence, the cause for mOskahm is NOT prapatti, but the Lord who gets

pleased! It is our preethi for Emperumaan that pleases Him; By performing

Prapatti, He is definitely greatly pleased! So, He is SiddhOpaayam. Whereas the

Prapatti is called saadhyOpaayam.

 

Naama sangheerthanam:

 

Only Bhakti yOgham or Prapatti (surrender) can enable or facilitate us to attain

mOksham- as vouched by saastrAs to a great extent. But, same saastrAs, at some

places say that just by uttering the Lord's name will enable us attain mOksham

or by taking bath in GangA or CauvEri or any other puNya sthalam will also

facilitate to attain mOksham. Bhagawan Naama sangeerthanam is just adequate for

attaining mOksham is also another school of thought. Staying at places like

Srirangam is all that is required as told by few others. All that implies from

the above is: Bhagawan Naama sangheerthanam, Punya nadhIs, puNya kshEthra

vaasam- will all lead one a clearer mind, a purer atmosphere and will enable one

to approach the AchArya for getting to know more; It will facilitate him to do

good deeds, and do all that a sri vaishNava is required to do (as described

above) and will perform sharaNAgathy. In the end, he attains mOksham. Thus,

these DO YIELD mOksham;

 

Two Important Don'ts of SrivaishNavA:

 

1. BhAgawatha apachaaram. BhAgawathAs- are Emperumaan's devotees,

bhakthAs- we should never commit any apachaaram to them in any fashion. Whatever

may be their caste, colour, creed, sex, or form, whether they are beautiful or

ugly, tall or short, learned or illiterate, we should pay respects to all

bhakthAs of Lord Sriman Narayanan. Emperumaan will be totally pissed off

displeased with the apacharams done to them; He can even forgive apachaarams to

Him; but will never forgive our apachaarams to His bhakthAs. If we serve the

bhakthAs full heartedly and help them in any fashion, that DEFINITELY pleases

Emperumaan. It is the kaimkaryam done to Him actually. He accepts as the

antharyaami in their hearts.

2. We should never consider other deities equal to Him. PLEASE DON'T EQUATE ANY

OTHER jIvAthmA to SRIMAN NARAYANA)

 

kaimkaryam- three types: Bhagawadh kaimkaryam, BhAgawatha kaimkaryam and AchArya

kaimkaryam. AchArya kaimkaryam is the Greatest and foremost among them. We

should try to do all these three kaimkaryams to please the Lord.

BhagawathAs- three types:

1. Those who do not worship other demi-gods as equal to Lord; but pray to

Sriman NarayNan for material benefits and other desires. - they are called

Ekaanthis.

2. Those who do not pray to Lord Sriman Naraynan for any material

pursuits except mOksham are called Paramaikaanthis.

3. Those Paramaikaanthis, who after performing prapatti, do not even ask for

mOkshaanubhavam; all that they ask for is for rendering eternal kaimkaryam to

Divya Dampati and do such kaimkaryams (to other bhakthAs, AchAryA and to

archAvathArams and antharyaami with ArAdhanams) are the Greatest BhAgawathAs.

 

Some BhAgawathAs may have to earn money by working in the office and

live in lowkika life/ environment to carry out their family welfare and to make

both ends meet; We should not look down at such bhAgawathAs; they may even have

vices; they may even have some wrong or bad habits; we should not hurt their

feelings by looking down at us and commit apachaarams to them- (if they are His

bhakthAs- even EkAnthis!) Since they are His bhakthAs, they will come on the

right track soonest - not to worry.

 

SrivaishNavan- How he should be!

 

Yes. We have done Panch samskaaram- we have surrendered to the Lord

through our AchAryA. We have become His bhakthAs. Now what & how we

should be? (The other do's and don'ts - we will see in the next post

along with greatness of Prapatti.

 

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

Desikachariar Swami, Oppiliappan Koil]

Regards

 

Namo narayana

dAsan

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