SRI RANGA SRI E_JOURNSAL _ VOL.11 / ISSUE # 05 dated 17th January 2010

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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.11 / ISSUE # 05 dated 17th January 2010

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IN THIS ISSUE:

 

1. VEDIC RITES- Part 13 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWARS AND SWAMI DESIKAN – KULASEKARAZHWAR 5.2

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ISSUES RELEASED

 

With this issue, about 312 Regular issues of SRS have been released

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15 Issues of Vol. 2

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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

18 Issues of Vol. 10

05 issues of Vol. 11

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1. VEDIC RITES – Part 13

by Sri Anbil Ramaswamy, USA.

 

CHAPTER 15

OTHER SUTRAS AND SAASTRAS ETC

(1) DHARMA SUTRAS

 

The Dharma sutras deal with custom, rituals and law. They include the four

surviving written works of the ancient Indian tradition on the subject of

Dharma, or the rules of behavior recognized by a community. Unlike the later

" Dharma Saastras " , the " Dharma Sutras " are composed in prose. The oldest Dharma

Sutra is generally believed to have been that of Apasthamba followed by those of

Goutama, Baudaayana, and VasishTa. Other Dharma sutras include those of

Kaasyapa, Brihaspati and Ushaanas.

 

We give below the various Dharma Sutras affiliated to the different Vedas.

 

Rig Veda: Vasishtha Dharma Sutra

Sama Veda: Gautama Dharma Sutra

KrishNa Yajur Veda: Baudhaayana Dharma Sutra, Apastamba Dharma Sutra

 

(2) DHARMA SAASTRAS

The Dharma Saastras generally deal with the Sanatana Dharma (General rules of

conduct common to all people in society), VarNa Dharma (duties relating to the

four classes of people better known as castes of Brahmin, Kshatriya, Vaisya and

Sudra) and Ashrama Dharma.

There are four stages of life viz. Brahmachari (Student), Grihasta (Householder)

Vaanaprasta (Forest dweller or Hermit in semi retirement) Sannyasi (The

renounced one in full retirement) and the Dharma of each is different. They also

deal with TriguNas and dietary regimen; sins and expiations; rights and duties

of kings, purification rites, funerary ceremonies, forms of hospitality and even

matters relating to administration of justice. These were further explained in a

more systematic manner in the Dharma -Saastras, which later became the

foundation of Hindu law.

 

The most important Dharma-Saastra was that of Manu. It contains 2,694 verses

under 12 chapters dealing with varied subjects such as cosmogony, the various

sacraments, initiation into Vedic study, the various forms of marriage, rules

governing hospitality, pollution and purification, rules for women and wives,

royal law, rites of reparation, the doctrine of karma and reincarnation,

punishment for sins, description of hells and finally also with funerary rites.

Law books came to be compiled based on the religious law and practice as

enunciated in the Dharma Saastras. They provided Hindu society with the

framework for its practical morality. Next to Manu is the Dharma-saastra of

Yajna valkya's work which consists of 1,013 verses under three topics, namely,

ethical conduct, law, and expiation.

 

(3) SHULBA SUTRAS

There is, however, another category called Shulba Sutras literally, rules of the

cord considered to be appendices to the Vedas. The Shrauta-Sutras of the

Yajurveda usually include these Shulba Sutras that deal with the measurement by

means of cords, and the construction of different kinds of altars required for

sacrifices in different geometrical designs. These are of special interest as

they supply important information regarding the earliest geometrical operations

in India.

 

They are, perhaps, the only sources of knowledge of Indian Mathematical Sciences

from the days of the Vedas. The various shapes of fire-altars are said to be

associated with specific gifts from specified Gods. For example, a fire-alter in

the form of a falcon is recommended for one who desires heaven, a fire-alter in

the form of a tortoise is meant for one desiring to win the world of Brahman and

a fire-alter in the form of a rhombus is to be constructed by one desiring

exterminating present and potential enemies.

 

We give below the 4 major Shulba Sutras affiliated to the 2 branches of Yajur

Veda.

 

IN KrishNa Yajurveda; Baudhaayana Sulba Sutra, Maanava Sulba Sutra and Apastamba

Sulba Sutra

 

IN Sukla Yajurveda: Kaatyaayana Sulba Sutra

 

(4) YOGA SUTRA

Being on the subject of " Sutras: we have to make at least a passing mention

about what is known as " Yoga Sutra " which is becoming popular all over the

world. It was authored by Sage Patanjali and named after him as " Patanjali Yoga

Sutra " but this has nothing to do with the conduct of rites. So, we leave this

as being outside our discussions.

 

(5) KAAMA SUTRA

Similarly, we come across another Sutra called " Kaama Sutra " authored by

Vaatsyaayana. Sigmund Freud, Havelock Ellis and Marie Stopes have not even

touched the fringe of the subject of Kaama when compared to Vatsyayana's

Kaamasutra (Science of Erotics) which has revealed all upto the frontiers of

satisfaction of the umpteen facets in the pursuit of pleasure.

 

" Far from treating the subject with levity as Ovid Boccacio and other western

authors have done the Indian author has taken the opposite view, and it is

impossible not to admire the delicacy with which he has handled an indelicate

theme. As he assures his readers, his object is not to encourage mere sensual

indulgence but to prevent disharmony between the husband and the wife " – (vide

Fraxi Pisanus " Bibliography of prohibited works " – 3 Volumes NY, 1962 p.283)

 

" The Kaama sutras contain full directions for sexual love with amazing lists:

Sixty four arts auxiliary to the joys of love, six classes of signs for lovers,

fifteen excellent go betweens, eight signs which reveal the dawn of love, twelve

non-coital forms of embrace, ten kinds of kisses, eight kinds of scratching,

eight types of biting, twenty six categories of men who are successful with

women, thirty four types of women who are easy prey to men, seventeen signs a

woman has lost interest in a man, and eighty four coital positions! Many of the

directions are intended more for the wooing of a young bride than for illicit

love " – (vide Troy Wilson organ, Prof. of Philosophy, Ohio University, Athens,

Ohio, Barron's Educational Series Inc. NY 1970- 74 p.196)

 

We learn that the divine state of man is his natural state but it is covered by

the dirt of `Vaasanas' of Karma accumulated over countless lives and to get rid

of the Vaasanas, the only way is to follow the injunctions prescribed by the

Saastras. While the 'natural' state constantly endeavors to `lift up' man to his

divine self, the 'Vaasanas' always try to `pull him down to a beastly

existence'. While the former is 'in-built', the latter is 'cultivated' by

associations and attachments in this life and past lives. The Saastric

injunctions on Dharma leave man to decide for him what and how he wants to

become. " Kaama " means 'desire', love' not necessarily always of the derogatory

type.

 

Sights, Sounds, Smells, Tastes and Touches that gratify the senses are indicated

in the concept of desire. Even in the case of touch, for example, it has such

rich variety as smooth, rough, hot, cold, firm, soft, scratching, smarting,

itching, tickling etc., - all that leads to sense of pleasure that makes a

person a 'Bhokta'- " Consumer of pleasure " . The desire for pleasure may vary from

person to person and for the same person differently at different times and also

in point of intensity. What gives pleasure to one may be painful to another.

What one considers as an object of pleasure might turn out to be a source of

pain in a different context. The intensity of desire may also vary from a mere

'wish' to 'frenzy', 'lust' or 'covetousness'. So long as desire is tempered with

Dharma (i.e.) channeled on Dharmic lines, it may motivate a person to action

within permissible limits. But, if desire is allowed to degenerate into 'ego'

and 'obsession' (i.e.) attachment to the impermanent worldly objects like food,

sex, fame, luxury etc - the mischief had already begun blinding the individual

to engage in action that takes one on the downward path to destruction. Just

like a tortoise that draws its limbs within itself on sensing danger, one should

learn to shun and insulate oneself when sensual 'pleasures' project a

temptation.

 

As in the case of Patanjali's Yoga Sutra, this also has nothing to do with the

conduct of rites. So, we leave this as being outside our discussions.

 

(6) PARISISHTAS, KAARIKAS, PRAYOGAS, PADDHATIS, SISHTA AACHAARAM ETC. These are

explanations of the Sutra literature designed to clarify doubts and settle

procedures.

 

• " ParisishTas " are " addenda " that give greater details of some sacrifices;

• " Kaarikas " are versified presentation of rituals

• " PrayOgas " are " Practical handworks "

• " Paddhatis " are " Outlines "

• " SishTaachaarams " or Customs that have been recognized to have validity equal

to the Sutras especially, Grihya Sutras. They are grouped into

• " Desa-achaara " or customs prevalent in a particular locations;

• " Kula-achaara " or customs within a family and

• " Jaaty-achaara " or customs prevalent in a VarNa or Pravara.

 

These do not impinge on " rites " except marginally.

 

Dasoham

Anbil Ramaswamy

 

To be continued

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2. DESIKAN AND AZHWAARS – 5.1 - Kulasekara AzhwAr

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Continuing on AzhwArs and Swamy Desikan- we will now enjoy Kulasekara perumAL

and Swami Desikan.

 

[This is based on the article written by Sri U Ve Asoori V Raman,

Tirunarayanapuram and the articles written by Sri Satakopan Swamin USA]

 

Let us now enjoy Swami Desikan and Kulasekara AzhwAr.

 

A) Naama sankeerthana vaibhavam

 

Sri vallabhethi varadEthi

 

jihvE keerthana kEsavam (16)

 

hE goApalaka.. (21)

 

krishNO rakahsathu (33)

 

srI nAtha nArAyaNa (36)

 

anantha vaikuNta.. (37)

Thus Kulasekara extols namasakeerthanam and its glories. Swami Desikan with full

understanding of AzhwAr thiruvuLLam and of the viabhavam of Naama sageerthanam,

refers to the same in these verses

 

1. Abheethisthavam – 7th verse- rama dayitha..

2. asyEsAnA (Sri sthuthi- 8th verse)

3. icchaameena – DasavathAram – 12 th verse

 

B) Thirumanthra, Dwayam- arrtha vaibhavam

 

There are three meanings in Thirumanthram.

1- Offering ourselves to the Lord Sriya: Pathi Sriman Narayanan

2- Offering our protection bharam to Him

3- Offering the fruit of such a bhara samarpaNam to Him as well

 

These three meanings are enjoyed by acharyas and scholars through PraNavam,

Narayana sabdham, and nama sabdham.

 

In Dwayam, there are three meanings:

1. the means; 2. The Goal (fruits), the destruction of the avidyA which is the

enemy to upAyam (means or the way)

 

In the same meaning, Swami Kulasekara refers in his verses.

 

1. Thirumanra artham

 

Alasyam vyapaneeya bhakthisulabham dhyAyasva nArAyaNam

lOkasya vyasanApanOdhanakarO dAsasya nakshama:

 

nAnAgnAnamapAsya ChEthasi namO nArayanAyEthyamum

manthram sapraNavam praNAmasahitham prArthayaDhvam muhu:

 

Swami Desikan (in ThirumathrArtham)

 

Swami mentions in Rahasya mAtruka- Thus, the seed of all Vedas, namely praNavam

began to sprout and grew in 2nd padham (NamO) and in 3rd padham nArAyaNAya – the

utterer gets the knowledge (jnAnam) upto phala (the goal or purhsartham)

 

*Ippadi thirumanthiratthilE sarva vedangaLukkum vidhaiyaana mudhal padhatthilE

(praNavam) muLaitthu iraNdaam padhatthilE (namO) vaLarndhu , moonRaam

padhatthile (Narayanaya), phala paryanthamAna samyak jnAnatthai udaiyavanukku…

 

2. For Dwaya artham –

 

King Kulasekara mentions: bhavathu SaraNamEkO vishNupOthO narANAm (Mukunda maala

– 12)

 

vaikuntha enbathOr thONi peRaadhu uzhalginREn (NaachiyAr Thirumozhi 5-4)

 

pAdAmbhOjE varada bhavathO bhakti nAvam prayacCha

< Mukunda mala – 14)

 

Swami Desikan also refers to Kulasekara's words " un saraNallaal saraNillai "

(PerumAL Thirumozhi -5-1 taru thuyaram) in Dwayarrtham, enRu kazhalgaLavaiyE

saraNaagak koLgiRapadiyum... (in Rahasya maatrukai)

 

Holding onto the Lotus feet of the Lord as the only refuge and redemption

saying, " there is no other recourse than Your Lotus feet " ...

 

In summary, his 105 verses are categorized as follows:

 

There are 105 Bhakthi-laden paasurams in PerumAl Thirumozhi

housed in ten decads. The subject matter of these ten

decads are:

 

(1) AzhwAr's yearning to worship Lord RanganAthan at

Srirangam and celebration of his Bhagavath PrAvaNyam

(devotion to the Lord).

 

(2) Reverence for the devotees of Lord RanganAthan and

yearning to join that Bhagavatha GhOshti(aanukoolya-

Sankalpam).Celebration of his Bhaagavatha PrAvaNyam

( devout disposition to the BhAgavathAs of the Lord).

 

(3) Renunciation of the impediments to God-Realization,

AzhwAr's parama vairAgyam , rejection of Ihika-

PurushArthams (pleasures of this world )out of his great

love for the sacred feet of Lord RanganAthan (Praathikoolya-

Varjanam).

 

(4) KulasEkhara " s moving prayer to the Lord of Venkatam for His DayA

to be born as any thing on His hills for removal of obstructions

to Moksha Siddhi(kaarpaNyam).Expressions of His desire to have

the sevai of the Lord of Venkatam at all times

(gopthruva varaNam).

 

(5) AzhwAr's total dependence on the mercy of the Lord of

VitthuvakkOdu and AzhwAr's mahA visvAsam in the Lord

as a SaraNAgathan(Aathma NikshEpam/Bhara NyAsam).

Describtion of the varieties of realtionships

between the JeevAthmA and the ParamAthmA : Mother and

the helpless Infant , straying Husband and Pathivrathai,

unsteady king and loyal subject,Curing Surgeon and

the sick patient,the stable ship and the exhausted bird

seeking refuge in it in the middle of the ocean ,

the life-giving Sun and the Lotus that needs it

for its existence , the life giving rain and the crop that

depends on it , the vast Ocean and the many rivers that

enter into it (ananaya Gathithvam and Aakinchanyam).

 

(6) Celebration of Naayaki-Naayaka BhAvam in the form of

a Gopi, who never had any samslEsham (union) with

the Lord expressing Her longing for Him (madhura bhakthi).

 

(7) Celebration of the Mother-child love through the anubhavam

of Devaki vis-a-vis Bala KrishNan after VasudEvar moved Him

to AaypAdi for " safety " . The Mother(Devaki) , who had to give up

her own child and her missing the Aanandham of enjoying her

child growing up. Frustrated Devaki's lament about her

misfortune(dourbhAgyam). AzhwAr experiences the sorrow of

Devaki and relates it to his vislEsham (seperation )from

the Lord.

 

(8) Celebration of another type of Mother-Child love through

the joyous anubhavam of Kousalai singing lullaby to her child ,

Raamachandran. MangaLAsAsanam of ThirukkaNNapuram PerumAL

as RaamAvatharan.In this avathAram , BhagavAn was not separated

from His birth mother. AzhwAr enjoys the anubhavam of

the blissful mother (Kousalai)singing lullaby to her SuprajA.

 

(9) Reflection on the Father-Son seperation ( Lord Raamachandran

as Son and Dasarathan as the Father)and articulation of

the sorrow of the father after the exile of his dear son.

AzhwAr identifies himself with Dasaratha here.The lamentations

of Dasaratha are heart-breaking.This is AzhwAr's anubhavam

enjoying the Lord as his puthran.

 

(10) The tenth and final decad provides the climax to AzhwAr's

exploration of the relationship (Sambhandham )between

the Lord and himself as His Bhakthan seeking liberation from

the SamsAric ills to perform nithya kaimkaryam to

Him . AzhwAr's joy breaks forth in the form of

MangaLAsAsanam for Thillai Thirucchithrakoota EmperumAn.

AzhwAr visualizes the Lord of Dhivya Desam as the happy

Raamachandran enjoying the beauty of Chithrakootam hills

with SithA PirAtti . AzhwAr uses the occasion to bless us

with SankshEpa RaamAyaNam ( RaamAyaNa Saaram).

This decad is Srimath RaamAyana Sarvasavam indeed !

UtthamUr Swamy's special monograph on Srimath RaamAyaNa

Sarvasavam provides excellent description of the tattvams

celebrated by the great Raama BhakthA , KulasEkhara AzhwAr

in many paasurams of PerumAL Thirumozhi. It would be

appropriate to recall here the two slOkams summarizing

the 18 tattvams behind Srimath RaamAyaNam that were

revealed by Thirumalai Nampi to his nephew RaamAnujA

over a period of one year at Thiruppathi:

 

VidhyA sarvAapi bhAhyathyajanamakhila

saddhdharma aadhyAthmikArthA : I

arTaanAm panchakam Sriraghupathi paratatthvam

Prapatthi: padham tath( pumarTa:) II

 

Seshathvam Paaratantryam tadhavadhiragathithvam

virakthirgurOrdhruk I

SrIsAhyam nirbharathvam suvasathirapi

TaddhdhyAyitha-ashtaadasArTA: II

 

AzhwAr ThiruvaDigaLE SaraNam

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

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