SRI RANGA SRI E_JOURNAL VOL.11 / ISSUE # 07 dated 07th February 2010

[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.11 / ISSUE # 07 dated 07th February 2010

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

IN THIS ISSUE:

 

1. VEDIC RITES- Part 15 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWARS AND SWAMI DESIKAN – PERIYAAZHWAR 6.2

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

ISSUES RELEASED

 

With this issue, about 314 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

18 Issues of Vol. 10

06 issues of Vol. 11

---

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

maintained By Sri Srinivasan Sriram

 

New issues of Sri Ranga Sri are archived at

 

http://groups.google.com-sripedia

 

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 – Part 15

by Sri Anbil Ramaswamy, USA.

CHAPTER 2

 

RITES THAT DO NOT SEEM TO HAVE ANY VEDIC BASIS

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

WE REPEAT AN IMPORTANT DISCLAIMER

We hasten to assure that our intention is not to condemn the practices but only

to highlight the fact that they do not seem to be based on Vedic injunctions. It

is not our intention to discourage people from observing them because they seem

to have some backing in tradition. Also, while mentioning some of these, we do

not take a categorical stand whether they are per se Non-Vedic.

 

As already mentioned, we refer to some rites that do not seem to have any

support at all or only questionable support in the Vedic texts or in the latter

Paddhatis etc. but nevertheless, have in course of time acquired recognition and

have been elevated to a status almost equal to the Vedic rites. At best, their

votaries may cite some oblique and unreliable references (like from some Raajasa

and Taamasa scriptures) in search of some kind of authority for these practices.

 

We earnestly request readers to keep this in mind while going through the texts

that follow and not jump to conclusions. May be, there are some veiled

references but not amounting to adequate authenticity. We invite scholars who

have done deeper research on the topics to enlighten whether and if so, what

authorities exist in the Vedas in such instances.

We would, however, request them to not only cite but also provide the actual

quotes for a better understanding and appreciation of the practices.

 

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

1. NAMA KARANA with names as DVI-VEDIS, TRI-VEDIS and CHATUR-VEDIS (NON-VEDIC?)

[nama karana is a proper samskara dealt already in other section]

 

You would have noticed people with names like Dvi-Vedi, Tri-Vedi and

Chatur-Vedi. These mean " one who has mastered 2, 3 or all the 4 Vedas "

respectively. However, the funny thing is that some of these people may not be

familiar with even one Saakha of even of the one Veda to which they are supposed

to belong, not to speak of not knowing the " names of the 2, 3 or 4 Vedas " - which

" their own names " suggest that they know and much less even what the term Veda

itself means!

 

2. DIFFERENCE BETWEEN VEDA OR NIGAMA and AGAMAS

(NIGAMA IS VEDIC BUT IS AGAMA NON-VEDIC?)

 

" VEDA " is also called " NIGAMA " . The wisdom of the Vedas is absolute and

inherent and not the material or empirical knowledge. Vedas were not created by

anybody - not even by God. Hence, they are called " Apaurusheyam " (Authorless);

Teachers passed on the Vedic hymns to pupils through an oral tradition. It is

essentially an auditory phenomenon. Vedas are supposed to have existed always.

After every deluge (PraLaya) when the universe re-manifested, God remembered the

texts of the Vedas exactly as they were before the deluge and taught them to the

four-faced Brahma and through him to succeeding generations in

" Guru-Sishya-Parampara " (generations of preceptor - pupil relationship). Even

when an alphabet was sought to be introduced or altered there was strong

opposition and the tradition was conveyed through `Sruti' (heard or revealed)

and " Smriti " (remembered). " Nigama " means a settled text or work handed down to

succeeding generations. "

 

NIGAMA IS DISTINCT FROM " AGAMA " .

 

The word " Aagama " means: `that which comes down' from the Sanskrit root

" gam-gachh " - to come down traditionally over generations (cf: aagachantu mahaa

bhaagaa) and Punar – aagamanam (Coming back again) (i.e.) Teachings contained in

NON-VEDIC Texts as distinct from " Nigama " which are the BASIC VEDIC Texts.

 

In this sense and in this sense only, the Agamas may be said to be Non-Vedic.

The Aagamas prescribe idol worship in the place of sacrifices mentioned in the

Vedas. The rules for idol worship as outlined in these scriptures are not held

to the same standard as the Vedas themselves. At best, they may derive some

authority from the Vedas.

 

Agama is " PaurushEyam " which means " authored " and therefore does not enjoy the

status of the Vedas that are " a-paurushEyam " . While communication with divinity

through Agni is considered Vedic, Temple worship is called Agamic.

 

The Samhitas and BraahmaNas that constitute the " Karma KhaaNda' of the Vedas and

the AraNyakas and Upanishads that constitute the " Jnaana khaaNda " of the Vedas

do not either prescribe or proscribe icon worship.

 

While the former mentioned sacrifices including animal and even human sacrifices

to propitiate the elements of nature deified as deities, the latter promptly

replaced such " live " sacrifices with " substitute " grains etc. because the focus

of these latter scriptures was related more to intellectual dispensations.

 

Veda, [also called " Nigama " ] does talk about " Subhaasraya TirumEni " of the Lord

but does not directly refer to " image and image worship " . It is the later

" Aagama " texts that took the cue from this and laid down the norms for

constructing temples, consecrating " Vigrahas " (which term serves as the nearest

description of the English word " idol " ) and elaborating the procedures for

worship etc. This was because un-evolved Jivas could not visualize God in the

" abstract " form and they needed something " concrete " to cling on to concentrate.

 

This makes a world of difference between Nigama (Sruti) that is Vedic and Agama

(tradition - not even Smriti) and so is Non-Vedic.

 

DIFFERENT AGAMAS

Agamas are 3 in number.

1. SAIVA: Containing 92 Agamas including 10 on Siva, 18 on Rudra, 64 on

Bhairava, Paasupata and Kaapaalika besides 108 Upa Aagamas

2. SAKTHA: Containing 77 Agamas or Tantras.

3. VAISHNAVA: Containing 108 major collections on Vaasudeva viz., The Vaishnava

Pancharaatra Agama and the Vaikhaanasa Agama.

 

" Pancharaatra Agama was authored by Sriman Narayana:

" pancharAthrasya kruthsnasya vakthA nArAyaNa: swayam "

 

Some hold that its name " Bhagavath Saastra " denotes this aspect. It is therefore

" PaurushEya "

 

Regarding Vaikhaanasam; one belief is that Rishi Vaikhanasa was an incarnation

of Lord Narayana. Another version says that Vikhaanas means Chaturmukha Brahma

and that Vaikhanasa as the son of Vikhanas, born out of the nail of Brahma, that

he did penance in Himalayas and that he was the author of Vaikhaanasa Agama.

 

Thus, these Agamas authored by Bhagavaan (Pancharaatra), by Brahma's son

Vaikhaanasa, by Lord Siva on Saiva Agama (Vide Azhwar's statement

" Saakkiyam katrOm, samaNam katrOm, Sankaranaar

Aakkiya aagama nool aaraindarindOm/

Bhaagiyathaal Venkat kariyaanai sErndOm "

 

The Saakta Agama is closely connected with Saiva Agama – but all of them have

one thing in common – They were all " paurushEyam " (authored) unlike Vedas that

were " a-paurushEyam " (unauthored)

 

In Mudal Tiruvantadi, Poigai Azhwar referring to the difference between Lord

Narayana and Lord Siva says:

- " His name is " Hara " the Destroyer; Thou art Narayana the ultimate Heaven of

All beings and things.

- His preferred means of carriage is the Bull, Thine is Garuda, the embodiment

of Vedas.

- He is the subject of man -made 'Agama's', Thou are the substance of the

eternal Vedas.

- His abode is the hard rock; Thou reside in cool waters.

- His role is destruction, Thou are the Protector of all beings.

- His weapon is the spear, Thine is the Sudarsana.

- His form is like fire, Thy Form is like the cool dark cloud.

- He like everything else is Thy Body "

 

(Sri Poigai Azhwar's Mudhal Thiruvandhadhi, by Sri.N. Rajagopalan, published by

Sri. N. Rajagopalan, Chennai-90, year 1999)

 

We hasten to clarify that this fact does NOT disqualify Agamas as independent

authority. They represent procedural manuals on how to propitiate Gods through

icons more than through sacrifices. Thus, they are of practical value in

devotional worship.

 

In our book " Hinduism Rediscovered " , while explaining " Ritual and Attitude " , we

have mentioned that " attitude " is more important than " ritual " . This does not

mean " ritual " can be dispensed with. " Rituals " do inculcate a certain amount of

discipline so necessary for the practitioner to acquire perfection in his

" attitude " . Practice makes for perfection! If icons were not to be worshipped,

the elaborate descriptions of procedures for

• construction of temples,

• consecration of images in temples, and

• the Pooja vidaanams etc

in the Agamas would be futile. Since man cannot think in " abstraction " , these

icons help him to focus. And, herein enters the role of images.

 

The point we wish to emphasize is that icon worship as such is NOT mentioned in

the Vedas - nor that they are prohibited.

 

Today's temple rites, however, are a combination of both Vedic and Agamic

rituals.

Our concern is presently limited to the 2 VaishNava Agamas.

 

A) PANCHARAATRA AGAMA

Paancha Raatra, as already mentioned, was advised by Lord Narayana himself for 5

Rishis in 5 nights in which 5 monotheistic philosophies converged in Vishnu.

(a.k.a. Pancha-ratha: 5 ways). As the chief disciple being NARADA through whom

" Pancha-raatra " was propagated, it is also known as `Narada Pancha-raatra'.

There are several. Samhitas (collections) of Pancha-raatra but the more

important ones are:

• Ahirbudnya,

• Garuda,

• Jayakhya,

• Laksmitantra,

• Narayana,

• Padma,

• Parameswara,

• Paushkara,

• Sarvajna,

• Saatvita,

• Uthara and

• Vishvaksena.

 

(Vide Vangipuram Swami's commentary on 'Abhaya Pradhaana Saram' in Swami

Desikan's Chillarai Rahasyangal- p.449)

 

" Pancha-raatra " is said to be of 5 " Angas " also because of various other reasons

(e.g.)

i) It deals with the 5 Subjects relating to Brahmam, Mukti, Bhogam, Yogam and

Prapancham.

ii) It deals with the 5 Yagnas a Grihasta is expected to perform also called

Pancha Maha Yagjnas.

iii) It deals with the 5 Rituals contained in Nitya Tiruvaradhanam and

iv) It deals with the evolution of Lord Narayana as

• Vasudeva (Paramatman),

• Samkarshana (Jivan),

• Pradhyumna (Mahat),

• Aniruddha (Ahamkara) and

• Prakriti (Bhutas)

v) But, the most important characteristic of Pancha-raatra lies in its

integration of

vi) the Para, Vyuha and Vibhava with the Archa murtis in temples, hearths and

homes.

 

B) VAIKHANASA AAGAMA

Sage Vaikhaanasa emphasized on purity of conduct (as held by Kalidasa) and

serves as a guide to Vaanaprasta (as held by Baudayana). Vishnu with Sri is the

prime deity.

In the beginning,

- No importance was given to Azhwars and Achaaryas;

- No importance was given to Divya Prabhandams;

- No equal status was given to Andal with Maha lakshmi;

- No Sannidhis erected for Azhwars and Achaaryas; and

- No insistence on Pundra dhaaraNam even.

(Vide Page 131 of " Pirkaala vaiNavam " by M. Radhakrishna Pillai published by

Alliance Company (Revised Edition) 1987)

 

In Vaikhanasa, the Archa murtis are named Vishnu, Purusha, Satyan, Achyutan etc.

(Vide Tirukkallam Swami's commentary on Verse 32 of Saranagathi Deepikai (p.341

of Desika Prabandham- Part I)

 

But, in course of time, all this has changed and the distinctions have become

less pronounced, if not completely abrogated.

 

Sri N.Krishnamachari Swami in his write up on " Paancharatra " observes:

" In the historical evolution of the Agama-s, there have been several views over

time –

a) That Agama-s are based on the Vedas

b) That Agama and Veda stem from the same source,

c) That Agama-s are inferior to, and less authoritative than the Veda, and

d) That Agama-s are superior to Veda.

 

It was probably these kinds of differences that led to Sri YamunacArya's

" Agama-PraamaaNya " and Swami Desika's " Paancaraatra Rakshaa " . It is said that

Swami Desika has also written a work about the Vaikhaanasa Agama called " Sajjana

Vaibhava " . But, we do not have access to this work, probably because it was

lost.

 

Agama generally emphasized on promoting the concept of Bhakti through Deity

worship. It also dealt with temple architecture and poetry, dance, etc. as

manifestation of such devotion. While Pancha-raatra laid greater emphasis on

devotion at an intellectual level, most Vaikhanasa literature was almost

completely concerned with the rituals and their rules of performance. To the

Vaikhanasas, their temple worship is a continuation of Vedic fire sacrifice.

They hold that regular and correct worship of Vishnu in a temple will bring the

same results as the fire sacrifice even for people who do not maintain their

fires. Surviving Vaikhaanasa Sutras are no older than the fourth century CE.

Ramanuja, leader of the Sri Vaishnavas who organized temple administration at

Srirangam Temple, replaced the Vaikhanasa system of worship with the more

liberal Pancha-raatra system " .

 

" Vaikhanasas are a tiny Brahmin community of about 2,500 families widely

dispersed in South India at Vaishnava temples in Tamil Nadu, Andhra Pradesh, and

parts of Karnataka " (Welbon in Eliade 1987, Vol. 15, 165-6).

 

Vaikhaanasa priests claim that they have " Deeksha " even while at " Garbham " and

they do not need to undergo a separate " Deeksha " ritual for their work at the

" Sanctum Sanctorum " unlike the Pancha-raatra priests. But this does not seem to

be borne out by any authentic PramaaNams.

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

Dasoham

Anbil Ramaswamy

To be continued

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

2. DESIKAN AND AZHWAARS – 6.2- Periyazhwaar

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Continuing on AzhwArs and Swamy Desikan- we will now enjoy PeriyazhwAr and

Swamy Desikan.

 

Reference:

 

Article by Sri U Ve Kaniyambaakkam Dr Devanathachariar Swami, Thirupathi –

appeared in Sri Nrusimhapriya, Sep 2002

 

Due to that pongum parivu, He was called " PeriyAzhwAr " - says Yatheendra

PravaNar.

 

Now, just for our enjoyment: - Why should VishNu chitthar be called

" PeriyAzhwAr? "

 

It should have been NammAzhwAr more suited for this " Periya AzhwAr " title for

1. being in AchArya Parampara

2. For being an avayavi with all other

AzhwArs as his parts of the body. or

 

It should have been PeyAzhwAr (who is called mahathaahvayar), who burst out with

ThirukkaNdEn ponmEni kaNdEn ..

 

But it is VishNu chitthar who is called PeriyAzhwAr.- WHY???

 

1. NammAzhwAr: He sang 1000's . But till the tenth decad, He was

longing to join Emperumaan. He declares only in 10.10..

" ini naan pOgalottEn...onRum maayam seyyEl ennaiyE… " (Hereafter

I shall never ever leave You; Don't deceive me and leave me..). So

When NammAzhwAr was almost through in 10.10, he declared that

he would NOT let Emperumaan go away from him. Since it is only

in the fag end of Thiruvaymozhi, NammAzhwAr loses the race of being

called " PeriyAzhwAr " .

 

2. pEyAzhwAr: Mahadhaahvayar: He was blessed with the vison

of Lord even before AzhwAr started compsoing pAsurams. But AzhwAr

did never get that fear of losing Him and did not utter to that effect. He just

said " ThirukkaNdEn pon mEni kaNdEn.. " He was blessed

With the saakshaathkaaram like what Dhruvan was blessed with.

Since AzhwAr did not have fear of losing Him, nor was he worried

about and started with his kshEthraadnam with other two AzhwArs,

pEyAzhwAr loses the race.

 

Now, what about PeriyAzhwAr? He was blessed with Emperumaan's

Kattaksham on GarudA and that's when AzhwAr burst out with " long

live; long live "

 

The Lord, Sriya: Pathi Sriman Narayanan appeared on Garuda to enjoy and witness

His bhaktha's success, Bhattar Piraan's procession on elephant along with whole

lot of citizens of Pandya kingdom. That's when VishNu chitthar saw the Most

exquisitely Beautiful Emperumaan on Garuda and with the outburst of " Pongum

Parivu " (as

nicely explained by Sri Manvala maamuni) (aiyO! ivLO azhagaa irukkaanE! VeLiyE

vandhuttaanE! KaN padumE! " ), sang PallaaNdu, PallaaNdu… Long live and Long live

Your Lotus Feet!

 

PeriyAzhwAr, the moment he sings first pAsuram " pallaaNdu, pallaaNdu,

He gets worried whether he will lose this Bhagyam of having Him as He

Was present in front of AzhwAr. Immediately, he sings( " adiyOdum ninnOdum

PirivinRi aayiram pallaaNdu.. " ) Long live Your relationship with me… (Your

eternal servant) without any gap /separation and then only, AzhwAr proceeds to

even pray for PiraaTTi and other PanchAyudhams.

 

Since he has realised this, and sought for an eternal bondage with the Lord

right in the first two pAsurams itself, He ALONE DESERVES BEING CALLED

" PeriyAzhwAr "

 

Now- Let us enjoy the parallel between Swami Desikan and PeriyazhwAr or where

Swami has referred to PeriyazhwAr's verses.

 

Both were born in Brahmin caste and were deeply devoted to Vishnu. Both had firm

conviction and unflinching devotion and belief that Sriman Narayanan alone is

the Primordial Chief and Unparallaled Peerless Parathvam, and both established

this Vedic truth unamibiguously quoting the right and most appropriate vedic

references, and also explaining the right and faultless interpretations of the

same. There are very many such comparisons.

 

Here let us enjoy how our Swami quotes PeriyazhwAr sri sukthis and establish the

vedic truth as supplementary pramANams. Swami enjoys Lord's divine grandeur and

greatness from PeriyazhwAr sri sukthis and expounded Bhagavad Ramanuja darsanam

through azhwAr sri sukthis.

 

 

oRRaividaiyanumn^aanmukanum

unnaiyaRiyaapperumaiyOnE!

muRRa_ulakellaamn^eeyEyaaki

moonRezhuththaayamudhalvanEyaa!

aRRadhuvaaNaaL_ivaRkenReNNi

anchan^aman_thamar_paRRaluRRa

aRRaikku, nee_ennaikkaakkavENdum

arangaththaravaNaippaLLiyaanE! 4.

 

Even Rudran, who has peerless Bull as his vehicle and four faced Brahmaa can not

comprehend the greatness and glory of Yours! Oh Lord! You have manifested in

everyone and everything as antharyaami! Oh ParavaasudEvA! The essence of sacred

divine praNavam and the one who has taken three vyUha avathArams namely

Pradhyumnan, SankarshaNan and Aniruddhan (like the three aksharaas of praNavam!)

 

Lord appears to have asked AzhwAr:

 

When you are scared of yama dhUthAs, why not you pray to the demi god of

destruction – Rudran- who conducts avAnthara mahApraLayam (nithya praLayam) as

ordained by me; as Rudran is the lord of Yama- asks Sriman Narayanan to AzhwAr.

 

AzhwAr replies: Oh Lord! Unparalleled OppAril appA! Even for that

Rudran, and his father BrahmA- You are incomprehensible and your glories beyond

anybody's ability to understand. Those who do not understand Vedic truth,

Vedantha only will say and wrongly interpret saying, " thrimUrthys are equal to

each other and all three of them are one and the same. " Vedic statement which

declare that (1) uthkrushtam, Nikrushtam, Chethanam, achEthanam – such

differences also are You; and (2) You are (the antharyaami roopam in) Sivan and

Brahmaa. There is no difference between the two statements. You are

sarvaantahraami. You are ParavaasudEva, who has taken vuYha avathArams and who

themselves have been acting through forms of BrhamA, Sivan and Your own self

Vishnu- for the three functionalities as trio- out of your own sowlabhyam! You

are the essence of praNavam and the three aksharas are like

those vyUha avathArams.

 

You are Nithya muktha sEvyan- none else. Is there anyway can one get mOksham

without Your dayA-without being devoted to only You?

 

Also Yama is servant of Rudran as instructed by You. In the world, when king has

servants working for him, so has the minister to whom few people report to- as

instructed and employed by the king. Ultimate is however the king alone. Thus,

Yama, his master Rudran, his father BrahmA are all Your creations. Aren't they?

 

More on this – in next issue

 

AzhwAr ThiruvaDigaLE SaraNam

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx