[A Telugu poet's view on sacrifices (yajna)]

[Guest guest]

SrI:

SrImathE rAmAnujAya nama:

Dear SrI MAlOlan Cadambi,

 

This mail is sent to you and only to mAlOlan net.

I thank you for your posting. I appreciate the same.

SrI Annamacharya swAmi's devotion and dedication

towards SrI SampradAyam is well documented and

celebrated. I have certain observations.

These observations are NOT to be

viewed as critique on the orignal work(s).

 

First of all, the VEdAnta itself mention numerous

personifications of VEda-yagnyams to explain the

tatvams, hitam and purushArthams. Prapatti is also

spoken as a yagnyam. The SaraNAgata-

-rakshaNam of divya dampatis is also spoken as

a yagnyam. Also refer SrI paramArtha stuti of swAmi

dESika " kamalA nirapAya dharma patnI... " verse.

 

The words of SAstra are really difficult to be

translated exactly. I do not say that it is

impossible but lot of effort is needed to be put

to do such translations by scholars. For example, the

word " dharma " cannot be just translated as

" Righteousness " . The dharma Sabda artham is

not that easy. The dharma is to be known only

from the SAstra. It is not known merely from

anumAnam etc.

 

Further, in such personfications done by VEdAnta

and by our pUrvAchAryas, the VEda yagnyams

(as it is defined in VEda's karma-khANDam)

is NOT negated - they are not invalidated.

The significance of the karma-khANDam is

not reduced or rejected by the VEdAntam.

The jgnyAna khANDam continues after karma khANDam.

Similarly, the pUrva mImAmsa SAstra which

explains the karma-khANDam and the uttara-mImAmsa

SAstra which explains the jgnyAna khANDam are

not two different things. Both these mImAmsas consitute

a single SAStra. It is not necessary that

there should be only one author for a SAstra.

The aim of both the mImAmsas is analysis and determination

of VEda-artham. The Veda is the only subject of study for

both the mImAmsas.

 

In such personifcations of yagnyAs, the adherence and obedience

of baddha-jeevAtmas to karma khANdam is not negated.

mumukshus do not do pravruti-dharma but they do

nivruti dharma. This does not mean that pravruti

dharma is rejected. The kAmya karmas, abhichAra karmas

etc prescribed in the Sruti never fails. But,

mumukshu selects the sAratama amSam from the Sruti.

The Sruti is called as " triguNya viShaya vEda: " .

 

The results of karmas declared in the pUrva bhAgam of the

vEda are limited and transitory. Realizing this after

karma vichAram, due to this reason, the brahma vichAram

takes place.

 

The karmas explained in the pUrva mImAmsa are AarAdhana forms

which are pleasing to the para-brahma-bhUta SrIman nArAyaNan.

(In dEvatA khANDam, the para-brahma-bhUta SrIman nArAyaNan

is known as the antaryAmi of all dEvatAs). Therefore,

all karmas told in the VEda (in its form as such) are

bhagavath-AarAdhana-rUpa kriyas. SrIman nArAyaNan is

worshiped by all these Vaidika karmas (as defined in the Veda)

and SrIman nArAyaNan is the pala-prada: - he who gives

the results of the karma. In the uttara mImAmsa,

SrIman nArAyaNan is known (swarUpa rUpa guNa vibhUti ISwaryams)

denoted by the braham Sabdam.

 

These points may even look out of context with reference to

your mail. But the aim of the above mentioned points is as follows:

1. Personification of karma-khANDa yagnyAs by VEdAnta and

by great scholars of our VEdAnta darSanam does not reduce

the importance of karma-khANDa yagnyAs. Also the same does

not refute or reject the karma-khANDa yagnyAs. The karma khANDam

is a part of VEda and its prAmANyam is not reduced/rejected by

VEdAnta or scholars.

 

2. The personifications of yagnyAs is for understanding

VEdAnta's teachings by citing known karmas.

 

3. There are certain nyAyas used in pUrva mImAmsa. They

are also used in uttara mImAmsa for explaning VEdAnta.

(Example ati-dESa nyAyam, chamasam reference etc). But

if they are used in wrong sense (eg., mAyA-vAdam uses

apachcEda nyAyam of pUrva mImAmsa for rejecting saguNa Sruti

etc), they are not considered.

 

4. The karma-khANDa prescribed karmas do not fail. Only

it is upto the adhikAri has to select the karma according to his

aim and knowledge, his varNa-ASrama, and practice it. There are

different modes of doing the same (sAtvika, rAjasa, tAmasa etc).

 

5. There are certain karmas in pUrva bhAgam which can be done

as kAmya karma or as nishkAmya karma. It is upto the adhikAri's

knowledge and goal to do it accordingly.

 

6. The personification of karmas does not indicate karma tyAgam

in any form. Not doing kAmya karmas (mumukshu case) is not

karma tyAgam.

 

7. tasmAth SAstram pramANam tE kArya-akArya vyavastitow

SAstrIya niyamanam (obeying the SAstra) is a must for prapannas

also till they leave the material body.

 

8. Our pUrvAchAryas have been celebrated to be born in

families known for their performances of Veda yagnyAs as

described in the Veda.

 

9. The yagnyAs etc are known only from the VEda. They are also

known from authentic smrutis-dharma SAstras which are pure

vaidikam in nature.

 

Thanks & Regards

naidhruva mAdabhUshi S. HARI rAmAnuja dAsan (mshari)

[Guest guest]

Sri

 

Dear Sri U.Ve. M S Hari,

 

Thank you so much for explaining the meaning of yajnA is such great

detail. I admit I had a very difficult time understanding them

literally and tried to do so metaphorically.

 

Your detailed explanation has cleared the views on this topic.

 

Regards,

 

Malolan