Guest guest Posted November 14, 2000 Report Share Posted November 14, 2000 SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/ SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm// ====================================================================== SRI RANGA SRI VOLUME I / ISSUE 5 DATED 14 TH NOVEMBER 2000 ====================================================================== EDITORIAL: Dear Bhagavatas: We would like to invite your kind attention to the following: 1. If you are satisfied with the quality and content of the presentations kindly spread the word to your friends and advise them to join by sending a message to – - 2. You may inform them of our URL at The issues are archived publicly to help them decide on joining. 3. If you are not satisfied, please feel free to tell us. Your comments, constructive criticisms, feedback etc for improving the quality of the journal may be sent to Sri_Ranga_Sri and NOT to the e.group address 4. The views expressed in these postings are not always and not necessarily those of the Editor/ Publisher. We will, however, try to obtain clarifications from the sources, if and when required. ====================================================================== In this Issue, we continue our series on 1. “Sriranga Vijayam – Part 3: The Glory of the Lord of SrivaikuNtam” - Purisai Sri Krishnamachariar Swami. 2. “Sri BAshyAmrutham- Part 3”. : Introduction (continued) - Sri T.S. Rajagopalan Swami and Tirupputkuzhi Sri Nrisimha Tatachariar Swami, Founder, Hayagriva Vidya PeeTam. 3. “AchArya Vamsa Vriksham” – Part 31 C (Based on handwritten notes granted by HH Srimad Andavan of PP Ashramam supplemented by other source materials – all already acknowledged in the Introduction to the series) – Anbil Ramaswamy. 4. “Learn our Sampradayam the easy way” Grade I- Lesson 10: “Cleanliness” (Based on the original in Tamil “sampradAya pADa thiTTam” by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva) 5. “Sri Vaishnava Sampradayam- Part 3” (continued) – Sri D. Soundararajan Swami., Editor, “Sri kAnchi PEraruLALan” Dasoham Anbil Ramaswamy Editor & Publisher, “” ================================================================== 1. “SRIRANGA VIJAYAM – PART 3: THE GLORY OF THE LORD OF SRIVAIKUNTAM”- PURISAI SRI KRISHNAMACHARIAR SWAMI ====================================================================== The EmperumAn who presides over this glorious SrivaikunTam is the very embodiment of all the auspicious qualities (kalyANaguNagaNa) which remain unsurpassed He supports (AadAratvam) controls (niyantrutvam) and has mastery (sEshitvam) over all that exists both from within and without. He is the soul of all Sentient beings (chEtanas) and Insentient things (achEtanas). In tune with His nature, His form (svaroopam) is divine (divya mangaLa vigraham) – a unique body that is forever beautiful (soundarya), forever youthful(soukumArya) , forever enchanting (lAvaNya) and is of extreme brilliance (tejOmayam). Some of His intrinsic qualities are: Omniscience (jnAnatva), Being ever joyous (Aanandatva), Blemishlessness (amalatva), Truthfulness (sathyatva) and being unlimited by time, space or matter (ananthatva), Some of His qualities that have manifest are: Wisdom, Knowledge (jnAnam), Strength, Supporting everything (balam), Lordship, Mastery over everything (aiswaryam), Prowess (veeryam), Power, Energy (Sakti), Splendor, Lustre (tEjas)etc. His other qualities include: Excellence of disposition (souseelyam), Love that ignores faults in others (vAtsalyam), Softness, compassion (mArdavam), Straightforwardness (aarjavam), Friendliness towards Bhagavatas (souhArdam), Not differentiating between high and low (sAmyam), Mercy, Feeling one with others in grief (kAruNyam), Sweetness, Being pleasant (mAdhuryam), Feeling as if he is receiving while giving (udhAratvam-oudhAryam), Cleverness - winning over opponents (chAduryam), Steadiness, Never forsaking Bhaktas (sthairyam), Courage (dhairyam), Heroism, Fearlessness (souryam), Valor in destroying evil (parAkramam), Benevolence- Desiring only good (satyakAmam), Benevolence in determination (satyasankalpam), All actions directed towards uplift of Bhaktas.(krititvam), Gratitude towards even the smallest good acts (kritajnatvam) and many, many more. He wears an incomparable divine crown (makuDam) bedecked with crest jewels. Diadem (ChooDAvadamsam), a large and beautiful coil of hair (KoNDai) etc which shed luster all around. His ears are adorned with dolphin shaped round ear rings (makarakuNDalam); He wears around His neck an ornament called “kraivEyakam”; On His broad chest shines a necklace made of pearls and other celestial gems; There is a mole on His chest called “SrIvatsam”; He wears also a gem studded ornament called “Kousthubam”; With ornaments adorning His shoulders, He wears an anklet (thaNDai) at His ankles and a waist girdle (oDDiyANam) made of precious gems around His hip. He wields divine weapons like Conch (Sangu), discus (chakram), mace (gadhai), sword (knife), bow (dhanus) called “Sarangam” etc. all with extraordinary powers. Creating, protecting and dissolving the worlds is His sport. Thus, the Lord of seven world rules over heaven and earth with His sovereign scepter. If one were to have a glimpse at Him, one would immediately realize that He is the Lord of both SrivaikunTam (Nityavibhoothi) and the other worlds (LeelA vibhoothi). It is this “ParavAsudEvan” who in His iconic form (ArchA roopam) as “Sri Ranga Sri” (Thiruvaranga selvan) has taken His abode at Sri Rangam for emancipating us. ====================================================================== To Continue: The Glory of ArchAvatAra ===================================================================== 2 “SRI BASHYAMRUTHAM- PART 3”. : INTRODUCTION (CONTINUED) SRI T.S. RAJAGOPALAN SWAMI & TIRUPPUTKUZHI NRISIMHA TATACHARIAR SWAMI, FOUNDER, HAYAGRIVA VIDYA PEETAM ==================================================================== The last AdhikaraNam of Poorva mImAmsa reads as follows: Sa VishNurAhahi/ Thum brahmEthi aachakshathE/ Thum brahmEthi aachakshathE// The one to be worshipped (AarAdhyan) is Sri VishNu who is “Brahmam”. The first Sutram of Uttara mImAmsa states- “Then, therefore, it is appropriate to “know” about this “Brahmam” Uttara mImAmsa thus, seeks to describe the “Brahmam” referred to in the Poorva mImAmsa. In fact, this AdhikaraNa is called “JigjnAna AdhikaraNam” for this reason. There are 11 Subsections) AdhikaraNams in Section (Padam) 1 of Chapter (AdhyAyam). Each AdhikaraNam consists of the following: 1. Vishayam (Purport) 2. Samsayam (Reason why the subject is discussed) 3. Poorvapaksham (Views and arguments of the opponents) 4. SiddhAntham (Establishing the correct position by refuting the above) 5. Phalam (Conclusion) For now, we do not propose to go into these details but will proceed to have a brief overview of what these 11 AdhikaraNams deal with. AdhikaraNam 1 . “JigjnAna AdhikaraNam” which reads as “athAthO brahma jignAsa” states the purpose of the work viz. to understand “Brahmam” as mentioned above. AdhikaraNam 2.”JanmAdhyadhikaraNam”: This deals with the characteristics (lakshaNam) of “Brahmam” who was referred to as “AarAdhyan” in the “Karma khANDam” a.k.a. “poorva khANDam” as the one who is the cause of evolution, sustenance and dissolution of all sentient beings and insentient objects. AdhikaraNam 3. “SAstra yOnitva AdhikaraNam”: This avers that this “Brahmam” cannot be understood by such sources of knowledge like direct perception (Prathyaksham),Inference (anumAnam) etc but only by the authority of the Vedas (Sabda pramANam) or “Veda vAkhyas” . AdhikaraNam 4.”SamanvayAdhikaraNam”: This proves that all sAstras are meant only to explain this “Brahmam”. AdhikaraNam 5. “Eekshathya AdhikaraNam”: Since Vedas “Sabda pramANam” does not recognize primordial matter (moolaprakriti) as the causative factor (as claimed by some), it is clear that this Brahmam or ParamAtma is the cause of this universe (jagat kAraNam). AdhikaraNam 6. “Aanandamaya AdhikaraNam”: This points to the fact that this “ParamAtma” is the very personification of absolute happiness. It follows that “jeevAtma”, with its constricted happiness cannot be the cause of the universe (as claimed by some). AdhikaraNam 7. “Anthara AdhikaraNam”: This further states that the one who shines at the center of the orb of the Sun (sooryamaNDalam) is this ParamAtma. AdhikaraNam 8. “AakAsa AdhikaraNam”: This refers to the argument of some that physical ether (bootha aakAsa) is the cause and establishes that ParamAtma alone is the cause. AdhikaraNam 9.” PrANa AdhikaraNam”: This refutes the argument that air (prANa) or (vAyu) may be the cause and confirms that it is ParamAtma who is known by such terms as “prANa” and “vAyu” AdhikaraNam 10: “JyOthir AdhikaraNam”: This dispels the doubt whether fire and light arising from vAyu could be the cause and confirms that ParamAtma as “JyOthi” is the cause. AdhikaraNam 11: “IndraprANa AdhikaraNam”: In some contexts. Vedas refer to Indra as the one to be propitiated. Therefore, a doubt arose whether Indra could be deemed as the cause. This AdhikaraNam establishes that the term Indra, PrANa etc also refer ultimately only to ParamAtma, who is their soul” ===================================================================== To Continue : Padam 2 of AdhyAyam 1 ===================================================================== 3. “AchArya Vamsa Vriksham” – Part 31 C – Anbil Ramaswamy. ========================================================== Branch II Branch II. 1: PB ANNAN - No details available. Branch II. 2: KIDAAMBI NAAYANAAR: He succeeded Prativaadi Bhayankaram Annan. But, no further details are available about him. ================================================================ Branch III Branch III 1. SRINIVASACHARYA – No details available Branch III. 2: NARASIMHA DESIKAR: He was the son of Tirumalai SrinivAsAchArya. He was a contemporary of NainArAchAariar. He had his own line of Sishyas called " Braathru Vamsam " , which, however, was not as established as Parakaala Mutt already formed or the Ahobila Mutt to be founded. His first Sishya was his own son called NarasimhAchArya also known as " Braatru Athangi " . Branch III. 3: LAKSHMANAACHAARYA: He was the son and disciple of the above Narasimha Desikar. Branch III. 4: NARASIMHACHAARYA He was the son and disciple of the above LakshmaNAchArya Branch III. 5: TATASURI (a.k.a.) Tirumalai Nambi He was the son and disciple of NarasimhAchArya. This " Bratru Santhadhi " was also known as Sankapuram, Bukkapatnam, Nampaakkam, Satyakaalam and Surapuram Vamsam, as the disciples were spread over all these places. ================================================================== Branch IV Branch IV. 1: VADAKKU TIRUVEETHI PILLAI* (Already dealt with in AVV Part 26 (2) Branch IV. 2: SRIRANGAACHAARIAR: A Contemporary of Pillai LokAchArya, he was a disciple of Vadakku Tiruveedhip Pillai along with Pillai LokAchArya. While Pillai LokAchArya was the PrAchArya of the VAnamAmalai Parampara, Sri RangAchAriar was the PrAchArya of Ahobila Parampara. Branch IV. 3: KESAVAACHAARIAR: He was the disciple of the above SrirangAchAriar. Branch IV. 4: SRINIVAASAACHAARIAR: He was the disciple of the above KesavAchAriar. Branch IV. 5: KESAVAACHAARIAR: He was the disciple of the above SrinivAsAchAriar. Branch IV. 6: AADHI VANN SATAKOPA SWAMI- The Prathama Yathi of the Ahobila Mutt. (Details in a later post) ===================================================================== AVV Part 32 will follow ===================================================================== 4. LEARN OUR TRADITION THE EASY WAY (BASED ON THE ORIGINAL “SAMPRADAYA PADA THITTAM” IN TAMIL BY SRI SEVA SWAMI) (COURSE FOR KIDS) GRADE 1 FOR BEGINNERS LESSON 10: BATHING & CLEANLINESS (ANBIL RAMASWAMY) ======================================================================== In Sanskrit, we call bathing “SnAnam”. Elders used to call this “Theertham AaDuthal”. This means that one has to immerse oneself completely under water from head to foot. ANDAL calls this “Neer AaDuthal”. “Neer” in Tamil means the same as “Theertham”. You are not supposed to do anything auspicious without first bathing. Bathing is said to cleanse us of what is called “Vizhuppu” which means “Soiled”. In other words, it means the body gets dirty by contact with unhealthy environment one is exposed to in the daily routine. Therefore, bathing makes for bodily purity so essential for any act for that matter and more so, any auspicious act. Bathing rids us of laziness (AalAsyam); stimulates a feeling of freshness; this refreshing in turn strengthens the mind. With a fresh body and a strong mind, all your actions can be done with greater efficiency than otherwise “Cleanliness”, they say “is next to Godliness”. The concepts of purity and impurity occur every where in almost every action in religions throughout the world. As for us, we may say that purity is the essential keynote and most of our religious practices hinge on this concept of purification, which assumes infinite variety Impurity has several connotations: Adulteration, Pollution, Contamination, Spittle, Defilement, Beclouding conceptions and many more. Impurity can arise from foreign travel, contact with base (Neecha) people, or places, change over to other faiths, contamination of bodily wastes, attending a funeral, handling a corpse, partaking food in a Shradda (especially, Ekodhishta ceremony) and such other circumstances for which special purificatory rituals have been prescribed in the SAstras. Purity relates to physical, mental, emotional, spiritual and ritual aspects. & #61623; Physical purity- is being clean by taking bath frequently, environmental cleanliness, profuse cleansing with water with appropriate chants. & #61623; Mental purity consists of meditation, high thinking and simple living. & #61623; Emotional purity denotes control of mind and the good company one keeps. & #61623; Spiritual purity refers to the practice of 'yama' and 'niyama' prescribed in the SAstras, studying Vedas and other scriptures , doing Japa ( chanting), Tapa ( austerities) & #61623; Ritual purity includes the observance of rites of PrAyaschittas.(atonement) It will be seen from the above that in physical purity, “SnAnam” (taking bath) is ranked foremost. But, why should we take bath at all? First, there is an injunction that no “Vaideeka Karma”(rituals prescribed in the Scriptures) can be done without first taking bath: Second, bathing removes “Vizhuppu”, the nagging feeling of pollution etc. listed above. Third, Science recognizes that removal of dirt that had accumulated on our body due to exposure to the elements makes for general health. “SnAnam” ensures this physical freshness as well as the psychological feeling of freshness. SnAnam rids laziness and makes one industrious when one is able to concentrate better on whatever chores one undertakes, thus helping in successful completion thereof. We are advised by our elders that the best way is to bathe in cold water and drink hot water (precisely opposite of what we are doing!). Bathing in running water like a river facing the flow is deemed the best. “Avagaahana SnAnam” i.e. fully submerging the whole body from head to foot is recommended. Even while bathing in a tank or using well water (when on is advised to face east), a complete bath covering the whole body is recommended (contrary of the practice of some to don ‘shower caps’ to avoid the hairs on the head getting wet!). Partial bathing is prohibited especially when Vaideeka Karmas are to be performed. In some orthodox families, we can see a person who had already taken bath, lifting water from the well and pouring it on the head of another. This is considered better than the bather himself lifting the water. Also, one should keep one’s mouth closed lest the water poured on the head should get into the mouth. Excessive water that had so gathered in the mouth is likely to flow down on the chest and fall on the “Poonool” (Sacred thread) defiling its sanctity, thus defeating the very purpose of bathing. Taking ‘Sea bath’, Bathing at night and bathing in hot water are not considered good. Bathing should be done only with natural cold water. It should be remembered that the innate nature of water is to be cold (unless artificially heated) as the nature of fire is to be hot. Of course, exceptions are there like during days when ablutions are offered to forefathers (Pitru dinam) and in the case of patients, not advised to take shower in cold water on medical grounds. Bathing in the nude is strictly prohibited. A towel ought to be wrapped around the waist. After bath, one should use for drying and wear only clothes that are “maDi”(i.e.) dried up clothes. The opposite of “maDi” is “vizhuppu” (i.e.) polluted by contact. One has to be watchful about this aspect.Only clean and dry clothes that are not “Vizhuppu” (polluted) can be worn after bath. Our elders have identified seven types of SnAnam called-Mantra SnAnam, Bhowma SnAnam, Aagneya SnAnam, VAyavya SnAnam, Divya SnAnam, Maanasa SnAnam and VAruna SnAnam. Another classification of bathing depending upon the time of taking bath is as follows: (1) prAthah SnAnam - done early in the morning (2) mAdhyAhnika SnAnam – done midday when the Sun is at its zenith (3) kriYanka snAnam – done on special occasions. For now, it is enough for you to learn the names of the different kinds of bathing. We will explain them in greater detail in a later lesson. Remember: “Bathe in cold water; Drink hot water”. This is wise saying for preserving one’s health. ================================================================= QUESTIONS 1. What is meant by the word “SnAnam”? 2. Which is considered to be the best way of taking bath? 3. State the different types of “SnAnams”? 4. What points have to be borne in mind while taking bath? ================================================================ To Continue” Lesson 11: Sacred marks ===================================================================== 5. “SRI VAISHNAVA SAMPRADAYAM- PART 3” (CONTINUED) – SRI D. SOUNDARARAJAN SWAMI, EDITOR, “KANCHI PERARULALAN” ==================================================================== WHAT ARE “SMRITIS”? “Smriti” means “that which is remembered”. Ancient Rishis like Manu, Gauthamar, BharadwAjar and others have given deep thought to the Veda and Vedanta, remembered and have passed the essence of these through illustrations and stories in PurAnas, IthihAsas etc. They are known as “Smritis” WHO ARE PRAMATHAS? Those who expounded our philosophy are known as “PramAthas”. The lineage of successive AchAryas is as follows: Before Kaliyuga: 1. SrimanNarayana(SrIdhara), 2. PeriyaPirATTI(SrI) and 3. SenainAthar (VishwaksEna) During Kaliyuga: 4.NammAzhwAr (Satakopa) 5. Sriman Natha munigal 6. Sri UyyakkoNDAr (Sri PuNDareekAksha) 7 Sri maNakkAl nambi (Sri RAmamisra) 8. Sri AaLavandAr (Sri YAmuna muni) 9. Sri Periya nambi (Sri ParAnkusa dAsa) and 10. Sri EmperumAnAr (Sri Bhagavad RamAnuja). After EmperumAnAr, two branches came into vogue viz., (I) Rahasya Parampara and (II) SrIbAshya, GitAbAshya, Bhagavad Vishaya Parampara. (I) Consists of- 11, Sri KiDAmbi AachAn 12. Sri KiDAmbi RamAnujar 13. Sri KiDAmbi RangarAjar. (II) Consists of 11. Sri Tirukkurugai PirAn piLLAn 12. EngaL AalwAn. 13. Sri NaDAdur AmmAL 14. KiDAmbi AppuLLAr followed by 15. Sri VedAnta Desikan. Of these, while 4. NammAzhwAr is the founder of DrAviDa Vedam, the Munitraya Parampara is named after the three great munis viz., 5. Sri Nathamuni, 8. Sri YAmuna muni and 10. Sri RamAnuja muni. In addition to the above, Sri PiLLAN, Sri NaDadur ammAL and Swami Desikan are called PramAthas. (To Continue) _______________________ Get Your Private, Free E-mail from MSN Hotmail at http://www.hotmail.com. Share information about yourself, create your own public profile at http://profiles.msn.com. Quote Link to comment Share on other sites More sharing options...
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