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SriRangaSri List Archive: Message 00024 Sep 2001

 
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SrI:
SrImathe Ramanujaya namah:
SrImathe Nigamantha mahadesikaya namah:
SrImAn venkatanAthAryaH kavitArkika kesarI |
vedAntAcArya-varyome sannidhattAm sadA hRdi ||

May the glorious Sri Venkatanatha, the greatest of teachers of Vedanta, and
the lion among poets and debaters, reside forever in my heart.

Dearest Srivaishnavas,

I am continuing on my appeal and posts on Swamy Desikan and appeal for
Thuppul maNdapam kaimkaryam. URL:
http://www.geocities.com/lsriniva/thoopulappeal.html
It is my humble request to please contribute your mite towards this
kaimkaryam, as remembering Acharyan, and talking alone will not suffice.

Let us continue to enjoy Swamys GREAT works.

To the third group of Saasthra works belong (1) DramidOpanishad Taatparya
RathnAvaLi and DramidOpanidhad saara. The first work contaions 130 verses in
Sanskrit summarizing the contents of each century of the thousand hymns
(Tamil) of Nammalwars Thiruvaymozhi. The hymns in each century are
summarized in a sloka for each decad. The introductory part covers ten
slokas and the concluding portion has six slokas. The Acharya speaks in
support of the use of Tamil language by the AzhwArs to express their
devotion and expresses his admiration for the Thiruvaymozhi of NammazhwAr.
The other work contains twenty-six slokas offering the essence of the
Thiruvaymozhi in brief. Both these works are invaluable in as much as the
composition Thiruvaymozhi of NammAzhwAr is treated as Upanishad in Tamil.
The former work gives the purpose and the latter the essence of Nammalwars
composition.

Eight works are in the form of commentaries in Sanskrit. The Acharyas
Sarvaarthasiddhi is the commentary of his own Tattvamuktakalapam. The crisp
and rather unfamiliar technical expressions in Tattvamuktakalapam should
have made the Acharya offer his own explanation and interpretations to them
and explain the contexts.

The second work is TattvatIka, the commentary on the Sri Bhashya. It is
incomplete and breaks off in the MahasiddhAntha section of the Sri Bhashya.
The AchArya remarks at the beginning that this commentary is neither too
brief nor too elaborate. This commentary was written, as the Acharya says,
when the Sri BHASHYA WAS TAUGHT TO HIS PUPILS WHO BELONGED TO THE 28TH SET
FOR THS STUDY OF THIS WORK OF SRI RAMANUJA.

The commentary has an abrupt end. Following the practice of the ancient
writers, the Acharya includes within his commentary which is written in
prose, several slokas composed by himself for the sake of clarity.

The third and foruth works are ChathuslOkibhAshya and SthOthrarathnabhAshya,
which are comementaries on YamunchAryas ChathuslOki and SthOthrarathna
respectively. The first mentioned work which is called ramAsthuthi by the
AchArya at the end of his commentary. The number of slokas which is four has
suggested the title by which name it is known. SrI is shown on the strength
of evidences, to be ever associated with VishNu. Both are One Brahman having
the same status. The SthOthrarathnabhAshya is said, by the Acharya, as
containing the purpose of Dwayamanthra. Prapatti is thus created in this
work. Both are commentaries are part of Rahsyaraksha, a name indicative of
fortifying the Rahasyas of Vaishnavam.

GithArthasangraha Raksha is the fifth work of the Acharya. It is commentary
on Yamunacharyas GithArthasangraham, an epitome of the Bhagavath GitA.
Yamuna is said to have offered the correct impact of the Bhagavadgita, which
he received from his AchArya Sri Ramamisra.

The Taatparyachandrika is the sixth work of the Acharya. It is an exhaustive
commentary on Sri Ramanujas GitA bhAshya. In most of the contexts, the
Acharya anticpates the possible objections which the exponents who are
opposed to the VisishtAdvaita tenets would raise and refutes them without
allowing any room for ambiguity. An attempt at maintaining the tents of the
system as recorded by Sri Ramanuja in his GitabhAshya has not been taken up
by any Acharya in a successful manner like Vedantha Desika. While commenting
on the BhAshya on the Charamasloka (BhagavdgIta 18.66), the Acharya tells
that all misunderstandings and wrong interpretations of the teachings of
Gita are to be set right by following the lines of the writings of Yamuna
and Ramanuja.

The seventh work is the commentary on the IsAvAsyOpanishad. This Upanishad
forms the concluding portion of the Vajasaneyasamhitha, which is another
name for Suklayajursamaveda. The Acharya says that the commentary is written
by him on this Upanishad to make clear that all the Vedic injunctions found
in this samhitha are all meant to be of helping the learning of the
Brahmavidya, though specific results are stated for those injunctions.
Ultimate reality is the Lord. The vidyas are the means through meditation
upon them. The Goal is the attainment of Brahman. These are treated as the
main purpose of the Upanishads.

The AchArya commented on the Vedaarthasamgraha of Ramanuja which is now
lost.

There are seven works, Swamy wrote in Sanskrit which form part of literature
about which we will discuss in subsequent posts

Please donate according to your shakthi. The money can be sent to "Thuppul
Trust" and the address is:

Thuppul Trust
Old No.20, New No.24, Thiruvengadam Street
West Mambalam, Chennai-600033, India
Phone No: 91-44-4741559 / 91-44-3715771

Please contact Sri. V.K. Sudharshan at vksudarsh@xxxx or Sri Lakshmi N
Srinivasa lsriniva@xxxx (He can collect and send it as single amount
in USA).

The address:

Lakshminarasimhan Srinivasa
3 Old Towne Road, #212
Ayer, MA-01432

For those in the South East Asia, please contact me at
srivaishnavan@xxxx . Please pass on this kaimkaryam to as many people
as possible in order to complete the same.

kavi-tArkika-simhAya kalyANa-guNa-SAline |
Srimate venkateSAya vedAntagurave namaH ||

Salutations to Sri Venkatesa, in whom all perfection resides, who is the
teacher of Vedanta and the lion among poets and debaters!

Swamy Desikan ThiruvadigaLE SaraNam
Regards
Narayana Narayana
NarayaNa dAsan madhavakkannan


Regards
Narayana Narayana
NarayaNa dAsan madhavakkannan


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