Sri Srinivaasa Vaibhavam- Ramanujacharya Thirunakshathram today- enjoyment of his vEdArttha sangraham mangaLa slOka... [written in Tirumala]

[Guest guest]

SrI:

SrImathE Ramanujaya namah:

Dearest Srivaishnavas,

 

The world could not realise the greatness and

SarvasEsjthvam of Emperumaan Sriya: Pathi Sriman

Narayanan, in spite of His taking so many avtaars and

showing Himself Prathyaksham to the world. But

Emperumaanr, Sri Ramanujacharya, who considered the

sufferings and sorrows of all those who hold onto His

Lotus Feet, as His own, and blessed the world with the

great Sri Bhasjyam and other works. Now the world is

richly blessed with the correct knowledge (jn~Anam)

and become the servants (sEshans) of Sriman Narayanan.

 

 

maNmisai yOnigaL tOrum pirandu- engaL MadhavanE

kaNNuRa niRkilum kaaNagilla ulagOrgaL ellAm

aNNal IrAmAnusan vandu thOndriya appouzhudE

naNNarum gnAnam talaikkondu nAraNarkku AyinarE

[from Iraamaanusa nooRRanthAthi]

 

The Lord had tried His best, through various

avatharams, to emancipate the errant inhabitants of

earth, but failed miserably. However, the advent of

Sri Ramanuja saw even die-hard atheists become ardent

devotees of the Lord.

 

Sri Ramanuja (1017 - 1137 CE), the most important

philosopher-saint of Sri Vaishnavam and one of the

most dynamic characters of Hinduism. He was a

philosophical as well as a social reformer,displaying

a catholicity that was nearly unparalleled in Hindu

religious history before him. He revitalised Indian

philosophy and popular religion so much that nearly

every aspect of Hinduism has been influenced by his

work. His life and works show a truly unique

personality, combining contemplative insight, logical

acumen, catholicity, charismatic energy, and selfless

dedication to God.

 

The nine divine works [nava rathnangaL] of SrI

Ramanujacharya are:

 

1. Vedartha Sangraha - The essence of Veda

2. Sri Bhasyam - Elaborate commentary on Brahma Sutras

3. Vedantha Deepam - Commentary on Brahma Sutra in a

condensed form

4. Vedantha Saaram - Commentary on Brahma Sutra in a

very condensed form

5. GitA Bhasyam - Commentary on Bhagavad GitA

6. Sri Saranagati Gadya - Deals with surrendering to

Lord Sriman Narayanan for moksha.

7. Sriranga Gadyam - Deals with the divine mercy of

Sri Ranganathan.

8. Sri Vaikunta Gadyam - Deals with Sri Vaikuntam

[paramapadham]

9. Nitya Grantha - Deals with daily/special practices

prescribed for Sri Vaishnavam

 

The Visistadvaita Srivaishnava philosophy and 0ractice

are clearly established in these nine extraordinary

works. The discourses in the form of kalakshepam given

by Bhagavath Ramanuja on Veda before

ThiruvEnkatamudaiyaan are compiled as Vedhaartha

Sangraham. This is the first work of EmperumAnAr. On

this series on Srinivasa Vaibhavam, let us enjoy this

grantham’s glory today being Sri Ramanauja’s TN.

 

Sri MS Hari Swamin, when he was in Singapore delivered

series of kalakshepam lectures on this grantham and

adiyEn attended the first and the last only:-)

 

From his brilliant article on Vedaartha sangraham, let

me give below an extract:

 

Though this work mainly ascertains the purport of the

Vedanta (Upanishad), it is not to be understood that

this grantha just explains the upanishads but it is

the purport of all Vedas as the Vedas finally aim at

conveying the meaning of upanishads. Therefore this

work is titled as Vedaartha Sangraham, meaning the

summary of Veda. This is not only complete in itself

but also serves as a detailed introduction to Shree

Bhaashya as the content of Jignyaasaadhikaranam is

elaborated in this work. This grantha has such a value

that without studying this, beginners find it very

difficult to study Shree Bhashya.

 

Vedartha Sangraha has two parts of which the first

part is called " Mathaantara Khandana " and the second

part is " Swa Matha Vistaara " . In the first part,

Bhagavat Ramanuja counters the Advaita philosophy of

Adi Sankara, the Beda-Abheda matha of Bhaskara and

that of Yadava Prakasa. In the second part, the

Achaarya saarvabhouman in detail explains and

establishes Visistadvaita philosophy and practice.

 

Sruta Prakashikacharya (Shree Sudarsana Suri) has

commented on this work of Bhagavat Ramanuja and it is

known as Tatparya Deepika - Sruta Pradeepika.

 

In the beginning of this grantham, Bhagavat Ramanuja

has composed two Mangala Slokams (Verses) of which the

first one is not only in the form of worshiping the

Paramaatman Vishnu, but also is in the form of essence

of the second part of this grantha.

 

Similarly, the second Mangala Sloka is not only in the

form of saluting his preceptor (Bhagavat Yamunacharya)

but also is in the form of essence of the first part

of this grantha. Mangala Slokas are found in the works

of our Aacharyas for two reasons - first reason being,

worshiping Bhagavan makes the grantham to be

successfully completed without obstacles and the

second reason being, worshiping Aacharyas (preceptors)

makes us to get the knowledge fully as imparted by the

grantha. Let us first comprehend the mangala slokas as

follows:

 

The First Mangala Sloka Of Vedaartha Sangraha:

 

Asesha Chitachit Vastu Seshine Sesha Saayine |

Nirmalaananta Kalyaana Nidhaye Vishnave Namaha || "

 

This is the essence of our Visistadvaita Shree

Vaishnava philosophy and practice. The

Tatva-Hita-Purusharthas are beautifully conveyed by

this verse.

 

" Chit " denotes the sentient soul - jeevaatman. The

Jeevaatman is identified as finite (aNu), sentient

(Jgnyaana), unchanging (Satya), blissful (Aananda)

nature-reality (Swaroopa). He is thus knowledge-self

and also has a knowledge (Dharma Bhootha Jgnyaana) as

his inseparable attribute. He is Swayam-prakasa

meaning knows himself ie., his individuality as he is

Jgnyaana swaroopa. He knows other things using his

Dharma Bhoota Jgnyaana. Baddha (bound by karma in

material world), Muktha (liberated from karma and

hence from material world) and Nitya (eternally and

ever free from karma) are the three types of Chit.

The Chit is eternal and is imperishable.

 

" Achit " denotes the insentient matter. Its nature is

to change from one form to another. It neither knows

itself nor anything. Trigunya (matter having Satva,

Rajas and Tamas), Satva Soonya (Time which is devoid

of Satva) and Sudha Satva (matter having pure Satva

without rajas and tamas) are the three types of Achit.

 

" Asesha " denotes that there are innumerable

Jeevaatmans. It applies for both Chit and Achit. Upto

this, it is clear that chit and achit are different

entities. " Asesha Chitachit Vastu Seshine " means that

the Brahman has all the chit and achit entities as his

property. The term " Vastu " brings out the truth

that these chit and achit entities are real and not

falsehood/illusion. This makes it clear that the

Brahman is different from all chit and achit entities

and therefore the Brahman is " Purushotthaman " as

" Seshe " denotes clearly that Brahman is the lord/owner

of all chit and achit entities.

 

" Sesha Saayine " denotes that the Brahman reclines on

the divine bed, which is the coil of Adi Sesha -

divine serpent. This further implicitly denotes that

the Brahman has divine form, divine abode, divine

consort Shree, Bho and Nila and all the divine royal

things signifying his unparalleled and unsurpassed

supremacy.

 

Therefore the part of the verse " Asesha Chitachit

Vastu Seshine Sesha Saayine " brings out the meaning

that the Brahman has " Ubhaya Vibhuthi " as his roperty.

" Ubhaya " means " Twin " and Vibhuthi means property.

They are the Leela Vibhuthi (the material worlds (from

Chaturmuka Brahmaa's Satya Loka to microorganisms)

which are created sustained and destroyed by Brahman

as his sport (leela) and exists for his Leela rasa)

and the Nitya Vibhuthi which is the transcendental

divine world called Shree Vaikunta Paramapadam. This

part of the verse therefore implicitly brings out the

Pradhaana Pratitantram (key point) of Visistadvaita,

which is the sareera-aatma bhaava relation between the

all chit - achit entities and Brahman. As the Brahman

supports, controls and owns all chitachit entities he

is the soul of all chitachit entities. As all the

chitachit entities are supported, controlled and owned

by Brahman and exist

for the purpose of Brahman as inseparable attribute of

Brahman, all the chitachit entities are Brahman's

body.

 

Nirmalaananta Kalyaana Nidhaye brings out the

Ubhyalingam - the two identifications of Brahman. As

follows: " Nirmala " brings out " Akila Heya

Pratyaneekatvam " meaning " the Brahman is pure

untouched by all the impurities of the universe though

he is present inside and outside everything. He is

" Aatma " soul of the universe called " Antaryaami " -

meaning " He who controls

everything by being present inside everything " .

 

" Ananta Kalyaana Nidhaye " brings out " Ananta Kalyaana

Gunaakaratvam " meaning " the Brahman is infinite

with infinite divine/auspicious attributes like power,

strength, lordship, firmness, knowledge, resplendence

which are beyond the reach of our mind,

sense organs and words. These attributes bring out his

" Paratvam " " ultimate supremacy " . His attributes /

qualities like divine mercy brings out his

" Sowlabhyam " " Easily available " nature.

 

" Vishnave " clearly points out that the Brahman is

Lakshmi Pathi (Lord of Shree Lakshmi) who pervades

everything everywhere. Vishnu (Shreeman Narayanan) is

the Brahman. His omnipresence is conveyed by this

name.

 

To summarise the Iswara Tatva concept, please note the

following points: The Brahman (God - Iswara) is

Shreeman Naaraayanan (Vishnu) who is

... Lord of Goddess Lakshmi (Shree)

... Unchanging, knowledge-self, infinite, blissful, and

absolute pure nature

... The material cause and instrumental cause of the

universe (all sentient souls and insentient matter)

... Having the material worlds (universe) and

transcendental world as his body and He being the soul

... Having divine transcendental body (in five modes -

Para, Vyuha, Vibhava, Anaryaami Haarda Roopa and

Archa)

... Untouched by all impurities of the universe

... Having infinite divine attributes

... Having as his sport, creation, sustenance, and

destruction of all material worlds.

 

Up to this Visistadvaita Tatvam (reality) was

outlined.

 

" Namaha " is not in the meaning of just saluting Lord

Vishnu. It conveys the " Hitam and Purushaartham "

implicitly. Hitam is means to attain liberation. The

term " namaha " conveys meaning up to Saranaagathi at

the lotus feet of Shree Vishnu, which is total

surrender. Similarly Bhakthi is also to be understood

to have been conveyed here implicitly.

 

" Namaha " with the names of Vishnu used here also

implicitly conveys the " Purushaartham " (goal, result)

which is eternal service at the lotus feet of

Lord Vishnu and eternally experiencing the Lord in

Shree Vaikunta Paramapadam.

 

Thus the first Mangala Slokam in Vedaartha Sangraha is

not only in the form of worshiping the Paramaatman

Vishnu, but also is in the form of essence of the

second part of this grantha which is " Swa Matha

Vistaara: " . [Thanks to Sri MS Hari Swamin for his

permission to make use of his excellent writing]

 

AzhwAr ThiruvaDigaLE SaraNam

SrI PadmAvathI SamEtha Sri Srinivasa ParabrahmaNE

Namah:

Regards

Namo Narayana

dAsan

 

 

 

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