SRI RANGA SRI E_JOURNAL _ VOL.11 / ISSUE # 08 dated 15th February 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 # 08 dated 15th February 2010

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IN THIS ISSUE:

 

1. VEDIC RITES- Part 16 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWARS AND SWAMI DESIKAN – PERIYAAZHWAR 6.3

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1. VEDIC RITES – Part 16

by Sri Anbil Ramaswamy, USA.

CHAPTER 2- cont'd

 

3. TANTRIC CULTS (NON-VEDIC)

Tantric tradition also arose and developed in India alongside with Vedic

tradition. They were rooted in the common folk and sprouted in some primitive

beliefs as expressed in Non-Sanskrit local dialects.

 

Tantric rituals differ from Vedic rituals in their aims, objectives, content and

mode of performance. The right to perform the Tantric rites were thrown open to

all sections of society and not restricted to the male members of the upper

class. Lord Siva, for example, is worshiped generally in the form of the phallic

symbol and generally men of every caste and women may touch the symbol and offer

worship.

 

Ramanuja in Brahmasutra (II.2.37) considers that the Tantric rituals of

Kapalikas and Kilamukhas were definitely anti-Vedic.

 

It is pointed out by Swami Desika that there are three divisions of Karmas

namely,

• Mantrika,

• Tantrika and

• Mantra-Tantrika.

 

Among these,

• the Vaidika or Mantrika Karma is for Brahmins,

• Mantra-Tantrika karma for Kshatriyas and

• Tantrika is for Vaisyas and Sudras.

 

Tantric rituals are performed without any Vedic Mantras or rites, more by way of

symbols and specific sounds.

 

In the olden times the Non-Vedic thoughts and practices were rejected and

detested and sometimes deprecated as they did not accept the authority of Vedas.

In later times, even some Vedic scholars discerned some virtues in the Non-Vedic

principles also and they began to accept some of their beliefs and practices.

This fact probably, encouraged the Sankhya and Yoga systems to include these in

their philosophy. Gradually, by the synthesis of both Vedic and Tantric

principles, a third cult called " Vaidika-Taantrika " emerged and developed in

India. It was different from both pure Vedic and pure Tantric rituals.

 

Tantrism believes in magic and practices black magic. This also brought it into

disrepute. Left-handed tantrics observe scrupulously the five " M " s of

• Madhya (wine)

• Maamsa (Meat),

• Matsya (fish),

• Mudra (parched rice) and

• Maithuna (copulation).

Another obsession with them is the fad of rousing the Kundalini through the

various Chakras, which if not practiced with caution might result in disastrous

consequences.

 

4. SAAKTAM (NON-VEDIC)

 

Though the Sakti worship started with the object of emphasizing the importance

of the feminine principle (may be a kind of `Women's lib' movement of those

days!), the obsession with the sexual overtones rendered Saktism and Tantrism in

interchangeable terms. It seeks to place Sakti on a higher pedestal than even

Siva saying: " without Sakti, " Siva " was just a " Sava " (corpse)

 

It is opposed to Vedas and for the puritanical Buddhist angle it is positively

scandalous.

 

We know how Sakti was depicted as Kali, Durga etc., trampling upon her spouse

that it aroused revulsion in the mind of Sage Bhringi who in the form of a bee

pierced the Ardha nareeswara (half male, half female form) to perform

circumambulation of the Siva part only excluding the Sakti part!

 

5. TRIMURTHI CONCEPT (NON-VEDIC)

 

ALAIN DANIELOU observes (Vide P181 of " Myths and Gods of India " Bollinen

Foundation, NY 1964)

" Although the TRIMURTHI is often referred to in modern Hinduism and although

cogent arguments can be given for the wisdom of referring to the Godhead as the

principles of Creation – Preservation –Destruction the truth is that the

threefold Godhead is NOT an object of worship and the TRIMURTHI in all honesty

be considered a Post Vedic experiment WHICH FAILED "

 

The only way an equation could at all be expressed is to resort to the

Vaishnavite doctrine of 'Sarira Sariri bhaava' in which Lord Narayana is the

soul and Brahma, Rudra and indeed all beings constitute his body.

 

For example, when we call a clock a clock, we take all its components together

and so long as the force of energy is functioning, the various components like

the dial, the hands, the wheels etc., that constitute the body of the mechanism

are referred to as clock. Remove the force; it is no more than a mere junk - fit

only to be thrown into the garbage. Similarly, take the case of a person who is

alive. The person is a whole unit with head, heart, hands, foot and other

organs. How long? Only as long as the soul within rests in the body is that the

" person is recognized as a person " . When it leaves, the body in spite of all its

parts being in tact is not called a person but a corpse fit to be disposed off

with utmost promptitude. So also, Brahma, and other deities and in fact all

beings function because of the Supreme soul indwelling in them, supporting them

and directing them.

 

6. OBSERVING NAVARATRI (NON-VEDIC)

 

Where the Trimurthi experiment (of Brahma, the creator, Vishnu, the Preserver

and Siva, the destroyer) failed to evoke interest in devotees as mentioned

above, their spouses seem to have scored over them, with a slight reversal of

the order in the festival called Nava -raatri (meaning 9 nights) in which the

female principle of God is worshiped for 9 days,

• in the first 3 days as Durga (for Valor),

• in the second 3 days as Lakshmi (for wealth) and

• in the last 3 days as Saraswati (for knowledge).

With the addition of Vijayadasami on the 10th day, it is called " Dasa raa "

(meaning 10 nights). But, this is not attested in the Vedas.

 

However, Srivaishnavas celebrate the last day praying to Lord Hayagreeva " who

conferred a millionth of his grace on Saraswati by virtue of which she earned

the status of being " Goddess of learning " says Swami Desika in Sloka 7 of Sri

Hayageerva StOtram "

daakshiNya ramyaa gireesasya moorthi: dEvee sarOja aasanana dharma patni/

vyaasaadayOpi vyapadEsa vaacha: sphuranti sarvE tava sakti lEsaih//

 

7. PANCHAAYATANA POOJA (NON-VEDIC)

 

Having failed in the 'Trimurti' innovation, some instituted as a compromise

formula in what is known as " Panchayatana Puja " a conglomerate worship of five

deities (instead of the earlier three). This included Siva, his spouse, Sakti,

and his son, Ganapathi and perhaps, by way of concession Vishnu and Surya also.

This also did not take off.

 

8. SHANMATHA STHAAPANAM (NON-VEDIC)

 

Since the phallus had been assigned as an object of worship for Siva, Sakti

having become a scary representation as Kali and Durga (unapproachable), and

Ganapathi vowed to celibacy with an uncouth appearance with his elephant form

and a fat paunch, they had to frantically search for some deity who could be

viewed in a pleasant light to appeal to the layman. The field was, therefore

further expanded from five to six to include the personality of Subrahmanya (the

second son of Siva) with his consorts Valli and Deivayani on the model of Vishnu

accompanied by his consorts, Sridevi and Bhudevi.

 

And, imitation is the best form of flattery!

 

The Skanda, the Vedic warrior deity of eternal youth came in handy in 'the

campus recruitment', for being drafted into the fold as he had already acquired

a halo when Lord Krishna declared inter alia that he was verily Skanda among

leaders of armies

 

purOdasaam cha mukhyam maam viddhi paartha brihaspatim/

sEnaaneenaam aham Skanda: sarasaam asmi saagara: //. (BG 10/24)

 

And, this experiment was called " Shanmatha " . Thus, they had to bring the entire

family of

• Siva (in Saivam),

• his wife Sakti (in Saaktam),

• his first son, Ganapathi (in Ganapatyam) and

• his brother, Subrahmanya (in Kaumaram).

This also failed to evoke devotion in any real terms.

 

9. SATHYANARAYANA POOJA (NON-VEDIC)

 

The Satyanarayana Pooja is ritual performed before or on any major occasion like

marriage, house warming ceremony etc. It can also be performed on any day for

any reason like marriage, graduation, new job, and the purchase of a new home

etc. It is usually done on full moon day. It does not require a Brahmin to

perform this Pooja. Satyanarayana story is found in Reva khaanda of Skanda

Purana which deals with pilgrimages in a valley with a river bearing that name.

 

There is no mention of this River itself in this Purana and there is no mention

of Satyanarayana in the original Skanda Purana. It would appear that this Pooja

has been added in later times to Skanda Purana. A clear note about this new

addition is found saying that Suta Pouranika once narrated the story to some

Rishis who were performing a 1,000 year yagjna for the benefit of mankind under

the leadership of Sage Sounaka.

 

Puranic literature falls into two groups:

• Primary or Major (Maha puranas) consisting of 18 Puranas

• Secondary or Minor (Upa puranas) again consisting 18 upa puraanaas .

 

They are classified into

• Satvika puranas (MOST authoritative)

• Rajasa puranas (Not wholly authoritative) and

• Taamasa puranas (least authoritative).

Skanda Purana is one of the " Tamasa Puranas " . Therefore Satyanarayana Pooja is

not practiced by Srivaishnavas, especially Prapannas who have done SaraNagati.

Also, while Bhagavaan is most compassionate, in fact, more merciful than a 1000

mothers ready to forgive any faults, the Sathya Narayana katha proceeds to

chronicle dire consequences for the one who does not partake in the " prasadams "

offered at the end of the Pooja.

 

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Dasoham

Anbil Ramaswamy

To be continued

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2. DESIKAN AND AZHWAARS – 6.3- 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

 

Swami Desikan then refers to the verse that cures the birth and death diseases

that happen from time immemorial, the only medicine is Geethacharyan Krishna,

i.e. Sriman Narayanan. And He alone is the Doctor as well who prescribes Himself

as medicine.

 

eruththukkodiyudaiyaanum piramanum_indhiranum maRRum

oruththarum_ippiRaviyennumn^Oykku marundhaRivaarumillai

maruththuvanaayn^inRamaamaNivaNNaa! maRupiRavithavirath

thiruththi unkOyiRkadaippukappey thirumaalirunchOlaiyendhaay! 6.

 

[Even if you want me only, why do you not go and ask demi gods for the same

thing that you ask from me? They (unlike me) can give you what you need faster]

Lord of ThirumalirunchOlai! My father! Rudran (Vrushaba dwajan- the one who has

bull in his flag) and Chathur mukhan (four faced brahmaa), Devendran, and all

others – Not a single one among them knows the medicine for this disease of

births and deaths. Not only do You know the medicine, You Yourself are the

doctor as well. On blue hued lord! Please bless me and have mercy on me to avoid

any more janmam (births) and make me enter Your place and be at Your lotus feet

serving Them for ever and ever.

 

Some may not know how to make medicine; but will know what is the medicine for

the disease and can guide. But for the disease of births and to get rid of them,

the ithara devathas like Rudran, Brahmaa, Indran Vinayaka, et al do not know at

all the medicine as well the know how. You – not only do know the medicine; You

are the doctor Himself. Some wish to get rid of sanchita karma alone leaving

praarabdha karma; some do not want any more janmam at all. Some wish for

immediate Paripoorna Brahmaanubhavam and want salvation right then. You only can

grant the medicine and the solution for their diseases as they have and the cure

that they seek to the extent. Thus, with saadhYopAyam (as the medicine- the

upAyam) You conduct the prapatti (Saranagathi) at Your lotus feet and You as

siddhOpAyam (being the doctor) readily applies the medicine to get rid of the

diseases for permanent cure. Please bless me and have mercy on me to avoid any

more janmam (births) and make me enter Your place and be at Your lotus feet

serving Them for ever and ever

 

Further, after performance of Prapatti (Saranagati), how one should behave and

perform during post – prapatti period. Though one has already performed the deed

for being blessed with mOksham, one needs to continue bhagavath kainkarya as

anugnA roopam more as enjoyment of serving His Lotus Feet and enjoying the very

kainkaryam itself to Bhagawaan. Swami Desikan refers to AzhwAr sri sukthis in

this context to establish to us Uttara krithyam.

 

ThirukkOttiyoor Thirumaalavan thirunaamangaL eNNak kaNda viralgaLaal

(PeriyazhwAr Thirumozhi 4.4.3)

 

3. In the shining resplendent land of Thirukkottiyoor Divya Desam- which is

surrounded by sapphire, and emerald gem stone laden corridors and halls; - where

Sriya: Pathi Sriman Narayaana resides (who shines also like blue hued gem stone

along with the lightning like golden coloured Sri Mahalakshmi).

 

Those human beings who do not use their mouths (and lips) to utter the japam on

this grandest Lord and count with their fingers which are meant for only for

that; and instead use those fingers to shove in more and more food to their foul

smelling mouths! Alas! [by taking more and more food, they get indigestion and

cause stinky mouths and further more they hog and munch..- just living to eat..

]

 

The fingers are meant for counting Bhagawaan naamas while performing japa. One

should always utter Bhagawaan naama (especially Prapannan- one who has performed

Saranagti)

 

This Prapannan should always utter Thirumanthram (AshtAksharam) and do japam. A

day without performing the ashtAkshara japa, without performing ThiruvAradhanam

to Lord Sriman Narayanan, offering flowers at His lotus feet, reciting the Rik,

Yajur and Saama veda manthrams, - is equal to a day in which I have not eaten at

all (though I would have filled my stomach with some food).. Swami Desikan

refers this pasuram in Srimad Rahasyathraya saram.

 

kaNNaa! naanmukanaippadaiththaanE!

kaaraNaa! kariyaay! adiyEnn^aan

uNNaan^aaLpasiyaavadhonRillai

OvaadhEn^amOn^aaraNaavenRu

eNNaan^aaLum_irukkesuchchaama

vEdhan^aaNmalar_koNdu_unpaadham

naNNaan^aaL avaithaththuRumaakil

anRu_enakku_avaipattinin^aaLE. 6.

 

[if You are saying like this and staying at my feet uttering AshtAksharam all

the time, would you not feel hungry and eat?- Perhaps Lord was asking AzhwAr.

AzhwAr replies: ]

KaNNA! The Creator of four faced BrahmA! Jagath kaaraNA! (Cause of creation and

destruction as well) Lord of Blackish blue hued divine Dhivya mangaLa vigraham!

I am Your servant (naan adiyEn). There is no hunger or suffering for me without

food. The day when I do not chant the ThiruvashtAksharam (Namo Narayana) japam;

when I do not worship Your lotus feet, offering flowers and chanting Rk, Yaju,

Saama Vedas- those days are the days [if at all it happens] of my hungry and

suffering days without any food (of thoughts of Your divine names, kalyANa guNas

and glories).

 

 

Further " naakku ninnai allaal aRiyAdhu naanadhanjuvan en vasamanRu – PeriyazhwAr

Thirumozhi 5.1.1

 

The mouth – other than praising Him- would utter nothing else. Vaay

avanaialladhu vaazhtthaadhu – ThiruvanthAthi pasuram is combined with this by

Swami Desikan. Referring this Swami says one should perform Utthara krithyam as

per his swaroopa.

 

More on this – in next issue

 

AzhwAr ThiruvaDigaLE SaraNam

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

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