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- Subject: SriRangaSri Vol 2.15 d / '08 /13/ 01
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Tue, 14 Aug 2001 03:35:44 +0000
- Bcc:
SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/
SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/
SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//
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SRI RANGA SRI VOL.2/15
dated 13th August 2001
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EDITORIAL
Dear Bhagavatas:
We are glad to inform you that the membership of ?Sri Ranga Sri? has
risen to 600 mark thanks to the numerous members who have encouraged
their friends to join and / or recommended to us to include them in our
mailing list.
IN THIS ISSUE
1. DESIKAMRUTHAM
WHO IS PRADANA ACHARYAN?
By Sri S.Govindarajan, B.Sc., B.L., Srirangam.
2.. SRIBHASYAMRUTHAM:
A BRIEF SUMMARY OF ADHIKARANAMS 96 to 198 OF ADHYAYAM 3 (PAADAM 3) OF SRI
BASHYAM
(Anbil Ramaswamy)
Based on -
(i)"Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, Editor &
Publisher, "Nrisimhapriya",(ii) "Sri Bhashya Saaram" by Sri T.S. Rajagopalan
Swami (and published by Azhwargal Amudha Nilayam),
(iii) "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary
to Govt. of India, (iv) "Sri Bhashya Saaraswaathinee" by Vaikuntavasi
Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya
Peetam, Chennai, (v) "Adhyatmika Saara" by Sokkanvur V Narasimhacharya,
Aasthaana Vidwan, Ahobila Matam published by G.K.Dixit, Dravida Desa
Brahmana Samskrita Sarvakalasalai, Trichy and
(vi) "Sri Bhashyartha Deepika" in Tamil by the above author with
commentaries on "Bhashyartha Manipravala Deepika" of 40th Pattam
Azhagiyasinghar and "Srisootrartha Padyamaalika" of 44th Pattam
Azhagiyasinghar.
3. GITAMRUTHAM:
BHAGAVADGITA ? ADHYAYAM 3: ?KARMA YOGAM?-
?Gitartha Sangraham? by Alavandar (in Sanskrit) and Swami Desikan (in Tamil)
Summarized in English (Anbil Ramaswamy) from the "Gita Saaram" of
Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava
Chariar Swami.
4. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE
2 LESSON 7: ?The Sacred Mark of protection? written in Tamil by Desika
Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his
"Jayamangala Paada Thittam" (Translated in English by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center)
A REQUEST:
IF you are satisfied with the form and content of the Journal, please spread
the word among those interested and encourage them to join by sending an
email to ?" SriRangaSri Subscribe@xxxxxxxxxxxxxxxx"
Alternatively, You may suggest us the email addresses of friends who may be
REALLY interested so that we can directly add them to our mailing list.
Dasoham
Anbil Ramaswamy,
Editor & Publisher "Sri Ranga Sri"
=======================================================================
1. DESIKAMRUTHAM
WHO IS PRADANA ACHARYAN?
By Sri S.Govindarajan, B.Sc., B.L., Srirangam.
---------------------------------------------------------------
Even at the outset I must address a fatal misconception prevalent among Sri
Vaishnavaites: Some calling themselves as ?Svayam Aacharyas?. In today?s
context, there is very rare to find one with the perfect qualifications like
Jnaana, Bhakti, Varaghya, Achaara, Anushtaana etc to claim oneself as
?Svayamacharya?.
Further, one can never be one?s own ?Acharya?. You can never teach yourself
Vedanta, give yourself Mantropadesa or perform Prapathi for yourself as
your own Acharya - by means of ?Acharya Nishta or Ukti Nishta?. Thus, the
term ?Svayamacharya? itself is a misnomer, especially in today?s context.
In our lives we have many ?Gurus?: The first is the teacher who teaches us
the ?alphabets?. Before him comes the father who performs the ?Aksharabyasa?
as ordained by the Shastras. Then, we have the various teachers for various
subjects at various levels of education-elementary, high school and college
levels. We have Gurus who teach us Vedas and Prabandas.
Among all these and others who is the ?Pradana Acharyan??
Swamy Desikan succinctly answers this in his monumental work ?Sillarai
Rahasyankal?
In Sillarai Rahasyankal Part III, ?Pradana Sathakam? Swamy Deskan deals with
100 important traditional matters (?Samprathaya vishayankal) In the 89th
Sloka he says: ?Acharaya: Sreshto Gurunaam? enkaiyaale Guru vargathil
?Acharyan? ?Pradaanan?. Again in the 64th Sloka he says:
?Ib Bhaagavathar udaiya kainkaryankalil ?Guro: Gurutharam Naasthi?
ithyaathikalil sonna Achaarya Kainkaryam Pradaanam?.
The further question arises as to who is the Pradaana Achaaryan?
This is also very clearly answered by Swamy Desikan: In Sillarai Rahasyankal
Part I, Chapter1 ?Sampradaya Parisuddhi?, he declares: ?Adyaathma
vishayathil pradana-apradanankalai oruvarku palaraka upadesikka
vedantankalil pala idankalil kandom. ?pradan sruthathin udaiya?
?prathishtarthamaka palar upadesithaal ?Alpam vaa - bahu vaa - yasya
sruthasyopakarothi ya: Ithamipaha gurum vidyaath sruthopakriyayaa thayaa?
enkaiyaale avarkal pakkalilum acharya prathipathi panna praptham. ?
AVAYAHITHA MOKSHOPAAYA VYAVASAAYAM? pirappikkai Pradhana Acharya kruthyam.
It will, therefore, be clear that Pradaana Acharyan is one who inculcates
the means of attaining ?Mokshopaayam?- one who etches indelibly in our minds
the ?Mokshopaaya saadanam-?Prapathi? or ?Saranagathi?. In other words, the
?Acharyan ?who imbibes and inculcates in our minds about ?Prapathi? and
helps us attain salvation is ?THE PRADAANA ACHARYAN?.
=======================================================================
2.SRIBHASYAMRUTHAM:
A BRIEF SUMMARY OF ADHIKARANAMS 96 to 198 OF ADHYAYAM 3 (PAADAM 3) OF SRI
BASHYAM
=====================================================================
ADHIKARANAM 96:
AKSHARATYA ADHIKARANAM
One of the Vidyas lays down that ?AKSHARA BRAHMAM? is the one to be the
object of Upasana. What is this ?Akshara Brahmam? It is the Brahmam that has
all the auspicious qualities (kalyanagunas) and totally bereft of all evils
who is denoted by this term. Narayana Anuvakam identifies this Brahmam as
none other than Sriman Narayana, who it describes as subtle (sukshma),
atomic (anu) and the inseparable divine couple i.e. ?Sriya: Pathi?
ADHIKARANAM 97:
ANTHARATVA ADHIKARANAM
This ?Sriya: Pathi? is totally devoid of all evil and He is the very
repository of all auspicious qualities. He is thirst less; hunger less, He
is different from body (sareera), Mind (manas) and vital air (Praana). In
?SATHVIDYA?. Ushasthi and Kahomar asked some questions on these. The answer
to all these is that this ?Sriya: Pathi? is other than the Jivaatma while
being the Indweller thereof. And it is He who should be meditated upon.
ADHIKARANAM 98:
KAAMAATH ADHIKARANAM
A Vidya called ?DAHARA VIDYA? is mentioned in both Chandokhya Upanishad and
?Vaajasaneya Upanishad?. The former describes Paramaatma as indwelling in
the subtle air within the heart ?Dahara Aakaasa?(the air within); The latter
describes Him as one who rests in ?Aakaasa? (the air without). Since there
is no difference between the air within and the air without, the ?Dahara
Vidya? appearing in both the Upanishads is one and the same.
ADHIKARANAM 99: THANNIRDHAARANANIYAMAADHIKARANAM
This deals with the practice of meditation called ?UDGEETHA? Upasana.
Though it is not compulsory to observe ?Udgeetha? as an integral part of
?YAGAS?, sine ?Pranavam? forms part of ?Udgeetham? like blemishlessness
(Nirdoshatvam), Fulfillment of all desires (Satyakaamatvam) etc should be
meditated upon. This is necessary for yagas to be performed without any
impediment even though the mantras may vary in the various Upanishads.
ADHIKARANAM 100:
PRADHAANA ADHIKARANAM
The previous Adhikaranam dealt with Udgeetham?. This deals with ?dahara
Vidya Upasanam?. In this the Lord?s nature (Svabhava) is required to be
meditated upon as ?dahara Aakaasa? first and His qualities are enlisted
subsequently, the qualities have to be considered separately IN ADDITION to
His nature of ?Dahara Aaakaasam?. In other words, both His nature and His
qualities have to be taken into account in ?Dahara Vidya Upasana?. This
Adhikaranam avers that Narayana Anuvakam of Taittriyam establishes Lord
Sriman Narayana as the ONLY ONE who is referred to in all Vidyas, though
this has been specifically mentioned with reference to ?Dahara Vidya?.
ADHIKARANAM 101:
LINGA BHOOYASTVA ADHIKARANAM
It is this Sriman Narayana who is declared in all Vidyas as to be with all
auspicious qualities and bereft of all evil ones and the one who is the
ultimate recipient of Havis though names of other Devatas like Indra, Siva,
Sambhu, Paramjoti, Parambramha and Paramaatma etc are invoked during the
course of the Upasanas.
ADHIKARANAM 102:
POORVA VIKALPA ASHIKARANAM
This Adhikaranam clarifies that ?manas?(mind), ?Vaak?(Speech)
?Praanan?((vital air), ?Chakshus (Sight), ?Srotram? (audition) etc. should
be deemed to represent firegod (Agni). If this is done, Bhaktiyoga will be
fulfilled without impediments. Therefore, Sutrakara?s view is that such
meditation constitutes the limits (Kaashta) of Vidyas. This has also been
confirmed in Agni Rahasyam Upanishad forming part of ?Vaajasaneeyam?.
ADHIKARANAM 103:
SAREERE BHAAVA ADHIKARANAM
This Adhikaranam stipulates that in the process of Upasana, the
?Pratyakaatma? (individual soul or Jeevaatma) should be meditated upon as
the body (Sareera) of Paramaatma. Thus, it becomes a worthy object of
Upasana. But, while being so, the ?Pratykaatma? should be deemed as what it
would be in the ?Moksha dasa? (state of liberation). In other words, the
Jivaatma should be considered on par with Paramaatma (Thulya) in the matter
of ?Apahathapaapma? (sinless During the ?sadhana dasa? (state of meditation)
itself the ?Pratyakaatma? should be considered as how it would shine in the
?Praapya Dasa? (in the attainment state)
ADHIKARANAM 104:
ANGAAVABADDHAA ADHIKARANAM
If Jivaatma Upasana were to be done as stated above, wherever Paramaatma
Upasana is prescribed, a doubt arises whether this is applicable to
?Udgeetha Upasana? mentioned earlier. Starker replies that as ?Udgeetha
Vaakhyam? ?Om iti yetat aksharam Udgeetham Upaaseetha? which means
?Pranavam? occurs in all Upasanas, such a meditation is applicable to all
contexts in which ?Udgeetha Uapasanam? is prescribed.
ADHIKARANAM 105:
BHOOMAJYAAYASTVA ADHIKARANAM
This deals with ?VAISWAANARA VIDYA? in which the Lord is meditated upon with
His whole form from head to foot. Oupamanyava and four other Rishis
approached Uddalaka to learn this Vidya. He was also not sure. So, he took
them to the Court of Aswapathi and requested him to elucidate. The King
clarified that the three worlds (Trailokya) from ?Dhyulokam? (Svarga or
Heavens) down to ?Prithvi? (Earth) should be deemed as the body (Sareera) of
Bhagavan and that such a meditation will lead to ?Brahmanubhavam? (Total
bliss) because the Lord is in all the worlds, in all beings and indwelling
in all. Thus, it is this ?Samudaaya Upasanam? (Collective meditation) that
can bestow all benefits.
ADHIKARANAM 106:
SABDAADHIBEDHA ADHIKARANAM
This Adhikaranam confirms that the various Vidyas like ?Sath Vidya?,
?Saandilya Vidya?, ?Aananda Vidya?, ?Upakosala Vidya?, ?Vaiswaanara Vidya?
etc are all different because there are differences in names (Sabda),
Commandments (Vidhi), practices (abhyaasa), Quantity (Sankhya) qualities
(guna) and contexts (prakaranam) they deal with.
ADHIKARANAM 107:
VIKALPA ADHIKLARANAM
This Adhikaranam recommends that since the fruits to be attained viz,
?Paripoorna Brahmaanubhavam? is the same for all Vidyas, it would be
sufficient if anyone of them is adopted. In other words, it is not necessary
to practice more than one Vidya.
ADHIKARANAM 108:
YATHAASRAYABHAAVA ADHIKARANAM
Those who desire fruits other than this ?Brahmaanubhavam? may choose one or
the other either alone or in combination and reap relevant benefits. But, it
should be understood that that all fruits other than ?Brahmaanubhavam? are
trifles (a-saaram) and evanescent (a-nityam)
========================================================================
3. GITAMRUTHAM: BHAGAVADGITA ?
ADHYAYAM 3: ?KARMA YOGAM?- ?Gitartha Sangraham? by Alavandar (in Sanskrit)
and Swami Desikan (in Tamil)
Summarized in English (Anbil Ramaswamy) from the "Gita Saaram" of
Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava
Chariar Swami.
--------------------------------------------------------------------
ALAVANDAR?s GITARTHA SANGRAHAM (in Sanskrit)
Asakthya loka rakshaayai guneshu aaropya kartrutvam/
Sarvesware vaa nyaasyokthaa Thritheeye karma kaaryathah//
Meaning
In this Chapter, the Lord makes it clear that even though He Himself is
capable of Jnaana Yoga and Non-observance of Karma yoga will not affect Him
adversely, yet He continues to perform Karmas lest less evolved souls not
capable of Jnaana Yoga should follow His example and forsake Karma yoga.
This is to protect people from abdicating their duties prescribed in the
Sastras. In other words, ?karma Yoga Anushtaanam? (practicing Karma yoga)
Another important message of this Chapter is that while so doing karma, one
should constantly remember that the ?doer-ship? (kartrutvam) is always in
the exclusive domain of Bhagavan and does no belong to the practitioner.
-------------------------------------------------------------------
SWAMY DESIKA?S GITARTHA SANGRAHAM (in Tamil)
Sankam thavirndu sakam sadirpetra Dhananjaya!
Pongum gunangal puNarappanaithum pugaviTTavatruL
Nankan Uraitha Kirisai ellaam enavum navinraar
Engum arivaargaLe enru Naathan iyambinane
Meaning
?Oh! Dhananjaya! Those who discard attachments to fruits, put down the twin
undesirable qualities of Rajo and Tamo gunas, seek to promote Sattva guna
and consider all their actions as prescribed in the Sastras as belonging to
Me and do them in total dedication to Me ? they are true ?Jnaana
Yogis?(realized souls) even while performing ?Karma Yoga?
Thus spake the Lord (Naathan iyambinan)
===================================================================
4. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE
2 LESSON 7: ?The Sacred Mark of protection? written in Tamil by Desika
Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his
"Jayamangala Paada Thittam" (Translated in English by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center)
---------------------------------------------------------------------
The Sacred white mark worn on the forehead of every Vaishnava is indeed a
protection for him. The white clay found in certain sacred places is
purified and either made into a solid (cubed or spherical) shapes and kept
in houses for daily use. Such a mark is considered auspicious.
Our body needs purification at different spots. Our ancient preceptors have
identified 12 locations to wear the sacred mark. This will be explained
later in our lesson.
First, about the forehead which is the main place. Two straight lines are
drawn linked together from the base of the nose where the forehead starts,
and between the eyebrows, upwards with sufficient space (at least one inch
apart) in the center of the two almost parallel lines is drawn another line
with sacred yellow or red powder called Sri-choornam. The white lines
represent Lord Narayana and the yellow/red line Goddess Lakshmi. Only when
both the white and yellow/red lines are drawn is the sacred mark complete.
White lines without the yellow / red marks are worn only on death in the
family when the wearer is in pollution.
In Sanskrit these markings are called ?Urdvapundram? (upward facing). Since
the Lord is the Indweller in our bodies, we have to worship Him through
knowledge and devotion internally and the sacred mark externally.
The mark is bestowed on an individual by our preceptor during the
performance of ?Samaasrayana?, after the thread ceremony. Without the sacred
mark, no religious rites can and should be performed. The practice of
wearing sacred marks dates back to Vedic times and has been mentioned in
Dharma Sastras, Puranas, and Divya Prabandhams. They are not of recent
origin as some would like us to believe.
A face without the sacred mark is compared to a cremation ground! But,
recently for some decades there is a growing tendency where young and even
of men from orthodox families have stopped wearing the sacred marks on the
body as it is not modern, as they become laughuing stock of Society, as it
distracts attention in the workspot, as drawing them takes time and lastly
as they do not understand the significance of wearing the marks. This is
wrong. Those who believe in the upliftment of their souls should not
hesitate to wear the sacred marks. Such an action will not affect others at
all. But, not wearing them will definitely affect us.
Sensing the reluctance of people in modern times, our ancients have insisted
on the marks at least on the forehead and this should not be discarded at
all. Let the modern youth wear at least the mark on the forehead and chant
the names of Lord Vishnu while touching the remaining eleven places.
Some say the mark represents the Lord?s feet on our forehead. We prefer to
say that the mark resembles the Lord?s foot. The saying is ?Hari Paada sama
akritim? i.e like the Lord?s foot.
The names of the Lord associated with each part of the body are given below.
Swami Desika has indicated them in his treatise ?Vaishnava Dinasari? or ?the
daily chores of a Vaishnava?; the 12 names of Goddess Lakshmi are also
indicated:
Part of the body Name of the Lord Name of the Goddess
Forehead Kesava Sri
Middle of belly above navel Narayana Amrutodbhava
Mid chest Madhava Kamala
Front of neck Govinda Chandrasodari
Right side of belly Vishnu Vishnupatni
Right upper arm Madhusudhana Vaishnavi
Right neck Trivikrama Varaaroha
Left side of belly Vaamana Harivallabha
Left upper arm Sreedhara Saarngini
Left neck Hrishikesa Deva Devika
Lower back Padmanaabha Sura Sundari
Back of neck Damodara Mahaalakshmi
Upper part of the head Vaasudeva Sarvabheeshtaphlaprada
The most important names are Kesava and Damodara, who should be remembered
while putting sacred marks on the forehead and back of neck, which are
essential.
----------------------------------------------------------------------
QUESTIONS
1. How many sacred marks are to be placed on the body?
2. In what shape should the mark be?
3. Which is or are the most important spots in the body that should bear the
marks?
4. What are the names of the Goddess, which are associated with these marks?
5. Where should the thirteenth mark be?
6. Explain the significance of the sacred mark?
======================================================================
_________________________________________________________________
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