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.08 / ISSUE # 09 dated 19th December 2006
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EDITORIAL
Dear Bhagavatas:
As Sri Anbil Ramaswamy Swami is in Cleveland, I am sending this on
his behalf.. Swami is available at:
25807 Iris Court, Westlake, OH-44145
Phone # (440) 716- 0771 Cell # (770) 876- 9188
You may contact him at Ramanbil@xxxxxxxxxxx
Regards
Namo narayana
dAsan Madhava Kannan
==========================================================
INTHIS ISSUE:
1. Panchaangam ? important dates for Maargazhi month
By Sri Madhavakannan
2. "THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS?? Part-7
(Concluding Part)"
BY ANBIL RAMASWAMY
3. "DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 9":
BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO
=========================================================
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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 and
08 Issues of Vol. 8
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1. PANCHAANGAM- IMPORTANT DATES FOR VIYA ? MAARGAZHI MONTH
December 16, 2006-Saturday ?Maargazhi month begins [Thiruppavai
recitation to commence]-
Dhanu maasa pooja to commence-
Sarva Ekadasi
December 20, 2006- Wednesday ? Sarva amaavasya- Thondaradippodi
AzhwAr Thirunakshathram- Hanumath Jayanthi
December 23, 2006- Saturday ? SravaNa vratham
December 30, 2006-Saturday- Sri VaikuNta Ekadasi
January 11, 2007-Thurdsay - Koodaarai Vellum seer
January 14,2007- Sunday- Bhogi paNdigai
January 15, 2007- Monday Thai maasam begins [pongal paNdigai]
2. "THE MIGHTY AND THE ALMIGHTY- A CLASH OF WILLS? ? PART 7-
CONCLUDING PART
by Sri Anbil Ramaswamy, Moderator
---------------------------------------------------------------------
(Excerpts from Chapter 11of"Hinduism Rediscovered")
---------------------------------------------------------------------
KARMA AND REINCARNATION THEORIES
AS RESTATED BY VARIOUS THINKERS
(ORIENTAL AND WESTERN)
==================================================================
** "It is only this doctrine that explains the mysterious problems
of paradoxes, reconciles the real and apparent justice in life. When
we observe the inequalities of birth and fortune, of intellect and
capacities, when fools and profligates are honored while with all
one's intellect and noble virtues far more deserving in every way
perishing for want and of lack of sympathy - it is this blessed
knowledge of 'Karma' alone which prevents us from cursing life" ?
(Blavatsky, Mdm, in ' Secret Doctrine' (p.19-20) article in 'Karma,
the Universal law of harmony", pub: TPH)
---------------------------------------------------------------------
-------------------------------------------------
"All the great religious traditions have recognized this basic
polarity. For the Buddhist, the recurrent cycle of births and deaths
are subject to the law of interdependent origination, recognizing
that the wheel is turned by man's own hand; for the Hindu, the
inexorable law of karma, action which ever turns upon itself in
reaction, operates throughout the universe; for the Christian, the
assurance that "Whatsoever ye sow that shall ye also reap" is
affirmation of a lawfulness pervading all universal processes" ?
(Mills, Jay in the foreword (p.viii) to (1) above).
---------------------------------------------------------------------
-------------------------------------------------
"Many Christians believe in the second coming of Christ as a day-
'the dies irae' - the day of judgment. This concept is only
compatible with the Reincarnationist view. In fact, whenever
difficulties attend the reincarnation doctrine, they apply exactly
the same way to the indubitably orthodox Christian doctrine of the
resurrection of the body... Even Plato following the Pythagorean
tradition accepted the ancient doctrine of incarnation very
explicitly putting into the mouth of the SOCRATES of the
dialogues...
** ?CARDINAL MERCIER is among the distinguished Roman Catholics, who
have declared that reincarnationism has never really been officially
or explicitly condemned by the church......If reincarnation is not
accepted, and out of mercy, God cannot send a sinner to hell, all
sinners would have to go to heaven. In other words, this means that
one can go on committing sins. 'Reincarnation' gives one more
opportunity to become good (devoid of sin). 'Purusha yatnam' -
Effort of individual soul towards evolution is given one more
chance. It is not correct to call it a 'doomsday' ?
(Mac Gregger, Geddis in 'The Christening of Karma' (pp.13, 14 and 7)
---------------------------------------------------------------------
-------------------------------------------------
"It is a belief of almost all religions including Buddhism, Jainism
and Sikhism. Even Christianity believed this till it was repudiated
by the Nicene council in 787 AD.
** Even so, the belief in the 'Second coming of Christ' still held
by a majority of Christians is a reaffirmation of their faith in
reincarnation"?
** " Thinkers west of India who have entertained at best the idea of
the cycle births and deaths ( usually referred to as the
transmigration of souls) - if not also the idea of breaking the
chain when one achieves Moksha- includes PYTHAGORUS, EMPEDOCLES,
PLATO, CICERO, JESUS ( who said that John, the Baptist was a
reincarnation of Elijah: - Vide Mathew xvii / 12 and 13 ), PLUTARCH,
ORIGEN, PLOTINUS, BRUNO, HUME, GOETHE, NOVALIS, KANT, FICHTE,
SCHOPENHAUR, WORDSWORTH (who said 'Our birth is but a sleep and a
forgetting'), EMERSON, THOREAU, NIETZSCHE, TOLSTOY, CHARLES
RENOUVIER, C.D. BROAD and C.J.DUCASSE" -
(Gerber, William in Introduction' The currents and courses of Indian
Philosophy' in "The Mind of India"(p.xxi)
---------------------------------------------------------------------
-------------------------------------------------
Dr. Coomaraswamy referring to the wheel of Karma and the momentum of
antecedent karma refers to "the brilliant simile of the potter's
wheel which continues to turn after the hand of the potter is
removed" ?
(Coomaraswami, Anand in 'The wheel of Karma'(p.85)
---------------------------------------------------------------------
-------------------------------------------------
** "To every action there is an equal and opposite reaction". This
is sometimes thought to be a statement of the law of Karma. But,
Newton's three laws of motion consider only physical force, matter
and motion. Karma includes life, consciousness and motive as well as
physical force and matter"
** "Every event in our lives, at whatever level is linked to a
precedent cause, and generally also to a succeeding result, so that
life appears to us to be a continuous flow of events" (Besant, Annie)
---------------------------------------------------------------------
-------------------------------------------------
Linton in his "The side blows of Karma" cites the example of a fatal
road accident in which X runs into Y, a total stranger and kills
him. He argues that perhaps they were not such 'perfect strangers'
as it appears at first thought. And, the two entities who are
functioning on the physical plane as X and Y have met before in some
previous incarnation, perhaps 'X' is settling some past score in
which 'Y' has been involved and has to account for. He believes that
whatever the reason, there must have been some antecedent cause for
the occurrence, if one is to believe the moral law of universal
justice operating in the world" ?"Or, again some chance meeting" he
continues - "may bring about a lifelong friendship or some other
good fortune for no apparent reason. Again, appearances may be
deceiving and what appears to be accidental may be really the
fulfillment of some cause set in motion earlier"
(Linton in his "The side blows of Karma")
---------------------------------------------------------------------
-----------------------------------------------
"As no cause remains without its due effect from the greatest to the
least, from a cosmic disturbance down to the movement of your hand
and as 'like produces like', Karma is that unseen and unknown law
which, 'adjusts wisely, intelligently and equitably' each effect to
its cause, tracing the latter back to its producer. Though itself
unknowable, its action is perceivable"
(Blavatsky, Mdm in ' The womb of Time' (p.24).
---------------------------------------------------------------------
------------------------------------------------
"It is a law that brings every action to its right adjustment; a law
that can be used beneficially in all of life's situations; but,
through human ignorance, it is a law that, more often than not,
operates to cause suffering, sorrow or destruction.
** "Divorced from the element of superstition, Karma may be more
truly conceived perhaps in a modern terminology as the 'feed back'
system of the functioning Universe; it automatically rectifies
inefficient or disharmonious use of the machinery of existence"
(Perkins, (p. 33) in (1) above)
---------------------------------------------------------------------
-------------------------------------------------
** "Karma gives back to every man the actual consequences of his own
action. It is an unfailing redresser of human injustice; a stern
adjuster of wrongs; a retributive law which punishes and rewards
with equal impartiality. It is no respecter of persons and it can
neither be propitiated nor turned aside by prayer to it. Inexorably,
thus, it achieves not only Mikado's sublime object of letting "the
punishment fit the crime; It also compliments it justly by making -
"the reward for the merit"
(Smith, Leslie, Editorial staff of "TIME" in his Article)
---------------------------------------------------------------------
-------------------------------------------------
"If your virtue goes no deeper than that of the scribes and
Pharisees, you will never get into the kingdom of heaven" (Mathew 19
of Jerusalem Bible). These words from him whom Christians
acknowledge as Lord and acclaim as Savior and redeemer, leave one in
no doubt that no Christian dare pretend to a means of bypassing the
moral law which Jesus describes in almost exactly the same terms in
which one would describe the law of karma"(Mac Gregger, Geddis in
his ' Christening of Karma')
---------------------------------------------------------------------
-----------------------------------------------
"A perfect equity adjusts its balance in all parts of life. The dice
of God are always loaded. The world looks like a multiplication
table or a mathematical equation, which turn it how you will,
balances itself. Take what figure you will, its exact value, nor
more nor less, still returns to you. Every secret is told, every
crime is punished, every virtue rewarded; every wrong redressed in
silence and certainty... Cause and Effect, means and ends, seed and
fruit cannot be severed; for the effect already blooms in the cause,
the end preexists in the means, the fruit in the Seed..."
** "?The ingenuity of man has always been dedicated to the solution
of one problem - how to detach the sensual sweet, the sensual
strong, the sensual bright from the moral sweet, the moral deep, the
moral fair, that is again to contrive, to cut, clean off this upper
surface so thin as to leave it bottomless, to get a one end without
an other end"
(Emerson, In his 'Compensation (p.101)
---------------------------------------------------------------------
-------------------------------------------------
Dr. Whitmont draws a parallel with the development of action in a
drama - using the concept of Greek tragedy as a 'mirror of soul'. He
points out that the sequence of events on the stage works out as
cause and effect- If our past life is Act one, may be our present
life is Act three depicting the denouement"
(Whitmont, Dr. in 'The other face of Karma' (p.157) in his Article)
---------------------------------------------------------------------
-------------------------------------------------
Chaudhry observes
"It is thus the law of harmony which constitutes the ultimate
foundation of both Science and Religion. On the one hand, it
guarantees the conservation of all energy which is the cornerstone
of science, on the other; it guarantees the conservation of all
values which is the cornerstone of ethics and religion. By
harmonizing seemingly conflicting forces such as matter and life,
nature and spirit, body and mind, existence and essence, fact and
value, it provides the right kind of environment within which the
process of creative evolution may go on and the precious fruits
thereof be duly preserved...
Be it noted here in passing that karma does not mean any external
coercive agency. It does not mean the kind of supernatural fate
which was illustrated in the tragic dramas of the ancient Greeks.
Nor does it mean any arbitrary fiat or predetermined command of the
divine will (Kismat). That would be a violation of the ethical order
of life (ritam) which the law of karma presupposes"
(Chaudhari, Haridas in 'The meaning of Karma in Integral
philosophy '(p.135)
---------------------------------------------------------------------
-----------------------------------------------
Hanson describes the Karma theory as "a making perfect process or
perhaps a more descriptive term would be the invincible divine will
to perfection eternally in action...
This gets away from the idea of something static and motionless or
of something wholly mechanical. Rather it would seem to be perfect
rhythm and perfect harmony or balance in simultaneity. The will to
perfection is conceived of as the logical will, and its operation in
maintaining the equilibrium of the universe is, one might say,
sketched out in time and space. This might be termed 'Universal or
Cosmic Karma"
(Hanson, (p.155) pub: TPH)
---------------------------------------------------------------------
-----------------------------------------------
Linton remarks:
** "When we get an acid stomach, we seek to overcome the difficulty
by taking some patent medicine, rather than finding out what is
wrong with our eating habits and correcting them or again, we raise
our taxes in order to provide treatment and care for chronic
alcoholics, while at the same time spending millions of dollars
promoting the sale of alcoholic beverages, thus encouraging people
to become alcoholics....."
"In general, few people stop to consider the underlying causes of
many of the things that happen to them, being content to attribute
these to circumstances, chance or fate. They are content to deal
with results rather than to seek for basic causes. Life in the
Western world today is so busy and hectic that few take the
necessary time to analyze things and find out the why of them. In
fact, few would be willing to admit that they are living and
operating within moral and spiritual energy fields, the laws
governing which are as unerring, impersonal and predictable as the
laws governing the gravitational and electromagnetic fields. Many in
fact would be loath to acknowledge that everything that happens to
them is the result of actions which they themselves have set in
motion at some time in the past either in this or in some prior
incarnation"
(Linton, George E in 'The side blows of Karma'(p.142-143).
---------------------------------------------------------------------
-------------------------------------------------
** "Freud tells us to blame our parents for all the shortcomings of
our life and Marx tells us to blame the upper class of society. But,
the only one to blame is oneself. That is the helpful thing about
the Indian idea of 'Karma'. Your life is the fruit of your own
doing; you have no one to blame but yourself"
(Joseph Campbell with Bill Moyers in 'The Power of Myth' p.202)
---------------------------------------------------------------------
-------------------------------------------------
CONCLUSION
While writing the horoscopes, our ancestors used to commence with a
stanza which says that "the position or status of a person in this
life is solely and squarely due to the spiritual merit (PuNya)
inherited by that person in a previous life".
Traditional verse written on horoscopes in Hindu households:
Janani janma soukyaanaam vardani kula sampadaam/
Padavi purva punyaanaam likhyate janma pathrika".
Though it is true that those who talk about heaven and hell have not
seen them (in the sense that they are still alive contemporaneously
with us) and those who had perhaps gone there cannot narrate their
experiences to us (since they are already dead and gone) - one thing
is certain:
** Whether there is Heaven or Hell or not, Hinduism points to a
disciplined way of Life to make this earth a better place to live.
==================================================================
3. TAATPARYA RATHNAVALI ? SUBMISSION 9- SLOKAM 7 OF AVATARIKA
by Sri N.KRISHNAMACHARI SWAMI
SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submision 9 - Slokam 7 of avatArikA.
Slokam 7:
deva: SrImAn sva-siddheh karaNamiti vadan ekam artham sahasre
sevyatvAdIn daSArthAn pRthagiha Satakair vakti tat sthApanArthAt |
aikaikaSyAt paratvAdishu daSaka guNeshvAyatante tathA te
tat-tad gAthAguNAnAm anuvidadhati tat-pa'nktayah pa'nkti sa'nkhyAh
||
In this Slokam, svAmi deSikan elaborates further on the organization
of the grantham (in terms pASuram-s building into tens, and these
building into the Satakam-s or hundred pASuram-s, and the whole
grantham consisting of the 1000 pASuram-s) in describing emperumAn's
guNa-s.
The message that bhagavAn who is inseparably associated with SrI
(devah SrImAn) is both the means and the goal to be attained ? the
principal guNa of emperumAn extolled by the grantham, could have
been expressed through just one pASuram by AzhvAr. Why did he choose
to sing this one message (ekam artham) through a thousand pASuram-s?
It is because of AzhvAr's intense desire in enjoying the guNa-s of
bhagavAn that he chose to sing them through a thousand pASuram-s
instead. The superb tattvam that bhagavAn who is inseparably
associated with lakshmi is both the ultimate goal and the means to
attain Him, is extensively elaborated by AzhvAr through the thousand
pASuram-s ? `sva-prAptiyilE svayameva upAyam Avan'. We already saw
in the previous Slokam of svAmi deSikan, that AzhvAr keys in on one
principal guNa of bhagavAn in each Satakam (group of 100 songs). In
other words, AzhvAr proceeds to identify ten guNa-s such as
sevyattvam (the quality that makes Him uniquely fit to be
worshipped) that facilitate His being the upAyam and upeyam, at the
Satakam (hundreds) level. He then elaborates on each of the guNa-s
such as sevyattvam through ten guNa-s such as parattvam (Supremacy,
Lordship over everything and every one) at the daSakam (ten-s)
level. Thus, at this stage, the ten guNa-s have been expanded into
100 guNa-s and explained by them. Then, the guNa sung in each ten is
further elaborated by the ten pASuram-s of the daSakam, and thus we
have 1000 guNa-s of bhgavAn sung in the grantham, explaining and
elaborating on the one supreme truth that bhagavAn is both the means
and the end to be attained.
One can think of AzhvAr's organized approach to singing bhagavAn's
guNa-s in the form of a `tree structure', as we call it in computer
language. One could imagine this tree formation growing upwards,
starting at the `thousand' level at the root, with ten `branches'
growing from the main trunk and representing the ten Sataka-s or the
hundreds level, ten further branches from each of the Sataka levels
branching into ten daSaka-s or ten-s level, and on to the level of
the thousand pASuram-s as the leaves.
- devah srImAn sva-siddheh karaNam iti vadan ekam artham sahsre ?
Through the thousand pASuram-s, AzhvAr declares the one truth that
bhagavAn inseparably associated with SrI or lakshmI serves as the
sole means to attain Him who is also the One Supreme goal to be
attained.
- tat sthApanArthAt sevyatvAdIn daSArthAn pRthak iha Satakaih vakti ?
To establish the above, AzhvAr proceeds to enumerate the ten guNa-s
such as sevyattvam (the quality of being fit to be worshipped) at
the Satakam level (grouping of hundred songs)
- aikaikaSyAt paratvAdishu daSaka guNeshu tathA te Ayatante - Each
of the above ten guNa-s are then further elaborated by the ten
daSaka-s or ten-s (also called tiruvAimozhi-s) associated with the
given Satakam.
- tat-tad gAthAguNanAm anuvidadhati tat-pa'nktayah pa'nkti
sa'nkhyAh ? The guNa-s sung in the ten daSaka-s of the first Satakam
are a different set of guNa-s than the ones sung in the second
Satakam, and so on. They follow each other in a `sequence', as it
were, and each set evolves from the previous ones (tad pa'nktayah
pa'nkti sa'nkhyAh anuvudadhati).
It never gives me a feeling of repetition when writing on the topic
of bhagavad guNa-s. R. Rangachari has translated the tAtparya
ratnAvaLi Sloka-s into English in the form of English poems. I am
including his translation for the current Slokam below:
"The Lord, Consort of SrI, is attainment's supreme end
for all, and He Himself is the means therefor" ?
This, the burden of the song, in all the thousand hymns!
To establish this, the Sage doth dwell, in turn, in his centuries ?
On each of the ten noble qualities of the Lord ?
"Worthy to be cherished" and so forth;
Lo, these gracious attributes derive from the other Supreme
qualities,
Expounded in the Decads, Centuries, and the whole thousand hymns!
Ah, what expanding numbers, parallel!
Additional thoughts:
SrI UV delves into the basis behind the tradition of enjoying
tiruvAimozhi, consisting of over a thousand pASuram-s, through
groups of 100 pASuram-s (Sataka-s), each of them through ten groups
of ten (daSaka-s), etc. One could take the position that AzhvAr just
sang the guNa-s of emperumAn ramdomly as they came to his mind, and
there is no need to assign one main guNam as being sung by the whold
grantham, and then subdividing it into many subunits elaborating
guNa-s that stand to support the guNa at the higher level, etc., in
an organized way. But we clearly see that this is not the case.
Grouping of pASuram-s into 10 ten's (daSaka-s) is obvious, since
AzhvAr himself has included a concluding phala Sruti pASuram at the
end of each of the daSaka-s. But one can legitimately question the
organization of the 1000 pASuram-s into ten Sataka-s. What is the
basis for saying that these ten emphasize ten guNa-s, that these ten
guNa-s together support a mahA guNam at the grantham level, and on
the other side, that each pASuram stresses one guNa, that the ten
guNa-s of the ten pASuram-s of a given daSakam stand in support of
the one guNa that is the subject matter of this daSakm, etc., etc., -
which is the subject matter of the current Slokam by svAmi deSikan.
Is this all just creative thinking by svAmi deSikan? These questions
are rhetorically raised by SrI UV in his avatArikai for
tiruvAimozhi.
SrI UV presents the following in support of the structured
organization of tiruvAimozhi as stated in the current Sloka. He
points out that na'njIyar and others have established that
tiruvAimozhi has a main subject matter at the grantham level, just
as there are other specific and unique subject matters for the three
other aurLic-ceyals of nammAzhvAr.
AzhvAr concludes each tiruvAimozhi consisting of ten pASuram-s with
a uniue pASuram containing a specific phala Sruti; this not only
supports the grouping of the whole grantham into 100 tiruvAimozhi-s,
but also that each tiruvAimozhi addresses a specific subject, this
being a specific guNam of emperumAn in each dAsakam (group of ten
pASuram-s). tiruk kurugaip pirAn piLLAn has commented at the
conclusion of the first tiruvAimizhi, that "this tiruvAimozhi is
devoted to revealing emperumAn who is `ubhaya vibhUti viSisTan',
thus indicating that each tiruvAimozhi is devoted to describing a
specific guNa of emperumAn. For the third tiruvAimizhi, he has used
the words "ASrita sulabhataiyai aruLic ceyyat toDa'ngi", and thus
has indicated that saulabhyam is the subject of this tiruvAimozhi.
These clearly support the organization of the grantham at the
dAsakam level, and also the concept of the assignment of different
guNa-s as the topic of the different daSakam-s.
AzhvAr himself has used the words "pattu nURRuL ip-pattu avan SEr
tiruk-kOLUrkkE" at the end of tiruvAimozhi 6.7 (uNNum SORu:
tiruvAimozhi), thus explicitly stating that he considers the
grantham as consisting of ten Sataka-s (ten hundreds). SrI periya
AccAn piLLai also has indicated in his vyAkhyAanam at the conclusion
of the first Satakam, that the first Sataka consisting of ten daSaka-
s has expounded ten guNa-s establishing that bhagavAn is One who has
the Divine Feet that once and for all removes the sorrow of samsAra,
and asking his mind to resort to those Divine Feet of His: "tuyar
aRu SuDar aDi tozhudu ezhu en mananE". The IDu vyAkhyAnam also gives
the same interpretation. These support the tradition of viewing the
organization of the whole grantham into ten Satakam-s or groups of
hundred songs.
Thus, both the summary at the grantham level, and the expounding of
guNa-s at the Satakam and daSakam levels are supported. The aspect
that is noteworthy is that svAmi deSikan points out in his tAtparya
ratnAvaLi that the guNAnubhavam extends to the level of the
individual pASuram-s. Support for this is found in AzhvAr's SrI
sUkti itself - AzhvAr uses the words `SIr toDai Ayirattu" in pAsuram
1.2.11 (the concluding pASuram of tiruvAimozhi 1.2), and this is
given the meaning "bhagavad guNa sandharbha rupamAna sahasrattilum" -
the thousand pASurams that are strung together in singing the guNa-
s of bhagavAn (sandharbham ? stringing together). Thus, AzhvAr
himself has declared that each of the pASuram-s sings the guNa of
bhagavAn, and they are garlanded together to form one chain.
It is possible to derive multiple guNa-s from any one pASuram when
one goes through the pASuram word by word. However, svAmi deSikan is
examining each pASuram in the context of the `string' of guNa-s
(sandharbam referred to above), and identifies the guNam that is
most relevant in the context and presents it in tAtparya ratnAvaLi.
(We will see further elaboration of this in Slokam 9)
Regards
dAsan kRshNamAcAryan
(To be continued)
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