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- Subject: SriRangaSri Vol.3/08 d/ 12/25/01
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Tue, 25 Dec 2001 21:35:16 +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 03/ISSUE 08 dated 25th December 2001
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Dear Bhagavatas:
WISH YOU ALL A HAPPY VAKUNTA EKADASI & HAPPY NEW YEAR
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IN THIS ISSUE:
1. ?TIRUVENKATAMUDAIYANUM
AZHWAARGAL ANUBHAVAMUM?- PART 4:
(5) TIRUMANGAI AZHWAR?s NAICHYANUSANTHANAM
Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram
Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated
jointly by ?Swami Desika Darsana Satsangam?, ?Sri Ramanuja Mission? and the
Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. This
also marked the 5th Anniversary of ?Swami Desika Darsana Satsangam and the
1st Anniversary of ?Sri Ranga Sri? Electronic journal.
2. ?DASAAVATAARA STOTRAM OF SWAMI DESIKA?- PART 4 KOORMA AVATAARAM
(Tortoise) ? Anbil Ramaswamy
3. SRI RANGA VIJAYAM ? PART 25 ?
?SWAMI SRI DESIKAN SANNIDHI?
From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami,
Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy)
4. "LEARN OUR TRADITION THE EASY WAY"-
SAMPRADAYA LESSONS FOR KIDS
GRADE 2 LESSON 13: ?UPANISHADS?
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava
chariar Swami under his "Jayamangala Paada Thittam" and translated in
English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)
FOR YOUR INFORMATION;
The issues have been archived for public view at-
http://groups.yahoo.com/group/srirangasri
IF you are satisfied with the quality and contents of ?Sri Ranga Sri?:
Tell your friends to join.
IF not: Tell us as to how we may improve.
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
==================================================================
1. ?TIRUVENKATAMUDAIYANUM
AZHWAARGAL ANUBHAVAMUM?- PART 4:
(5) TIRUMANGAI AZHWAR?s NAICHYANUSANTHANAM IN PERIYA TIRUMOZHI-
Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram
Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated
jointly by ?Swami Desika Darsana Satsangam?, ?Sri Ramanuja Mission? and the
Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. This
also marked the 5th Anniversary of ?Swami Desika Darsana Satsangam and the
1st Anniversary of ?Sri Ranga Sri? Electronic journal.
------------------------------------------------------------------------
Tirumangai Azhwar comes to TiruvEmkaTam in the fond hope of conversing with
the Lord. When the Lord did not respond, he thinks that his sins were
responsible for the Lord?s indifference. He prays to the Lord through an
appeal to Thayar. In all the following Paasurams, the Azhwar brings out his
?Naichya anusanthaanam? and prays to the Lord at VemkaTam to save him.
(i) ?ThaayE thanthaiyE enrum ThaaramE kiLai makkaLenrum
NOyE pattu ozhindEn NaayEn Unnai kaaNbathOr aasaiyinaal
VeyEy poompozhil soozh virayaar, VengaTavaa!
NaayEn vandhu aDainthEn nalgi ennaik KonDu aruLE(1.9.1)?
?Oh! Lord of the bamboo and flower laden groves! I have wasted my whole life
suffering in disease of imagining that father, mother, wife, children were
the real relatives. I realized they are just body-related (Dehabandhu)
relatives. As for me, I realize that I have been living ?a dog?s life?. Now,
I have realized that you are, indeed, the true relative in every sense
(nirupaadhika bandhu). Please accept me?.
(ii) ?MaanEi kaNN maDavaar mayakkir paTTu maanilathu
naanE naanaavidha naragam pugum paavam seidhEn
thEnEi poompozhil soozh TiruvengaTa maamamali- enn
aanaai vandhu aDainthEn aDiyEnai aaTkonDu aruLE? (1.9.2)
?Oh! Lord VenkaTeswara of the groves where the honeybees hum pleasantly! I
have committed innumerable sins that can pelt me into innumerable kinds of
hells irretrievably because of my falling prey to the bewitching deer like
eyes of young women. I am sorry. Please accept me?
(iii) ? KonrEn paaluyirai KurikkOL onru ilaamaiyinaal,
enrEnum irandaarkku inidhaaga uraithariyEn
kunrEi mEgamadhir KuLir maamalai vEmkatAvaa!
AnrE vandhu aDainrthEn aDiyEnai aaT koNDu aruLE? (1.9.4)
?Oh! Lord of VenkaTam of cool clouds of the size of gigantic mountains! Due
to lack of any discretion, I have indulged in mass murder. I have never
uttered a pleasant word to anyone coming to me for help, let alone not
helping them. With all these faults, I surrender unto you. Please do not
turn away from me?
(iv) ?kulandhaan ethanaiyum, pirandhy irandhu eithu ozhindEn,
nalanthaan onrum illEn nalladhOr aram seidhum ilEn
nilam thOi neeL mughilsER neriyaar TiruvEmkaTavaa!
AlandhEn vandhu aDinthEn aDiyEnai aaT koNDU aruLE? (1.9.4)
?Oh! Lord of VemkaTam! Huge clouds surrounding your mountain verily reach
from the high heavens right down to the earth. I have been born in numerous
?kulams? and I have died numerous times too, so that I have become totally
famished. I have absolutely no merit, no virtuous deed to my credit. At long
last, I have come and surrendered at your feet. I have no other go. Please
do not abandon me?
(v) ?theriyEn baalaganaai pala theemaigaL seidhum ittEn,
periyEn aayinapinn pirarku uzhaithE Ezhai aanEn
karisER poompozhil soozh Gana maamalai VemkaTavaa!
AriyE! Vandhu aDainthEn aDiyEnai aat KoNDaruLE? (1.9.7)
?Oh! Lord of VenkaTam where you shine as the powerful lion roaming among
mammoth elephants that abound in the beautiful forests! As a child, I
committed lot of sins without even knowing what I was doing! When I grew up
to youth, I squandered my youth toiling all through in providing for family
and relatives. I have now taken refuge at your feet. Please accept me?
(vi) ?patrel onrum ilEn paavamE seidhu paaviyaanEn,
matrElonru ariyEn maayanE! EngaL maadhavanE!
Kal thEn paaindhu ozhugum kamala chunai VemkaTavaa!
AtrEn vandhu aDainthEn aDiyEnai aat konDu arulE? (1.9.9)
?Oh! Lord with wonderful qualities! Oh! The one who is the spouse of
Alarmelmangai! Oh! You who reside in VenkaTam where rivers flowing with
honey reach the lotus ponds below! I have no basis, no support whatsoever to
deserve your grace. I have been and still continue doing only evil and have
become an unpardonable sinner. I do not know how to carry on my life with
such a huge burden. All I can do is to fall at your feet, pleading mercy.
Please save me?
------------------
To Continue
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1. ?DASAAVATAARA STOTRAM OF SWAMI DESIKA?-
PART 4 KOORMA AVATAARAM (Tortoise) ? Anbil Ramaswamy
KOORMA AVATARAM (Tortoise)
THE STORY:
By the grace of God, the Devas were living happily and were resplendent with
glory. Once sage Durvaasa went to the abode of Sri Vishnu and offered
obeisance to Sri Vishnu and Sri Mahalakshmi (Consort of Sri Vishnu). He got
a garland of Sri Mahalakshmi from a Vidhyadhara damsel. Earlier, the divine
mother was pleased with performance of the damsel on Yazh, (a stringed
musical instrument like harp) and had gifted the garland to her.
While returning, Sage Durvasa passed through the Indraloka where Indra, Lord
of Devas was coming in a procession mounted on his elephant. Durvasa offered
the garland to Indra. Indra did not receive it with due respect but plucked
it with the Ankusa (a goad used to spur the elephant) and placed it on the
head of the elephant which promptly threw it down and trampled upon it. The
sage got angry at the callous behavior of Indra and instantly cursed him and
the Devas that all their glory and splendor would be lost and they would
become emaciated and shorn of their power. Even as the sage turned his back,
his curse started operating and the Devaloka lost its luster.
Indra went to Brahma who led the Devas to Sri Vishnu, the protector. Lord
Vishnu advised that they could reclaim their lost glory and strength only if
they drank the nectar of immortality which could be got only by churning
the milky ocean. But, how could they do it?
Lord Vishnu suggested that they lift mount Mandara and place it in
mid-ocean as a churn dashery using Vasuki, the serpent as a rope for turning
it. But, weak as they were, Devas could not even think of lifting the
mountain. Lord suggested that they make truce with the Asuras and enlist
their support in a joint venture!. But, he also warned that the Devas should
not desire any of the things emerging from the ocean even if the Asuras
forcibly took them. They should not rest until the nectar appeared and he
himself would ensure that the Asuras did not snatch it.
Brahma returned to his Satyaloka and Indra set forth to the Capital of
Asuras for peace talks. The Asuras were pleased and agreed to participate in
the joint endeavor of lifting the mountain and churning.
As they tried to lift, the burden of the mountain was too much and many on
both sides got crushed. Lord Vishnu mounted the mountain on the back of
`Garuda' his carrier, who flew to the seashore and safely deposited the
mountain right at the center of the ocean. Vasuki was wound round Mandara.
The Asuras out of ego would not settle for the tail side. So, they took
charge of the head side of Vasuki, while the Devas had to make do with the
tail side.
As the churning began, the mountain wobbled as it had nothing to support and
began to sink. Immediately, Lord Vishnu took the form of a giant sized
tortoise, plunged into the ocean and emerged out with the mountain on his
back.
They churned now with ease. The first thing to appear was the deadly poison
called Halahala or Kalakuta (black poison) representing the impurities of
the ocean. The poison was so potent as to blind the eyes and affect
breathing. Responding to the prayer of the Devas and Asuras, Lord Siva drank
the poison. Parvati, his consort stopped the poison from descending down the
throat. Hence, Siva is also called NEELAKANTA (Blue-throated). Then emerged
SURABHI (the cow), VAARUNI (wine), KARPAKAM / PARIJATHAM (a tree), APSARAS
(nymphs) CHANDRA (moon), SRI (Mahalakshmi), UCHAISRAVAS (the white sonorous
steed ), AIRAVATHAM'
(Indra's elephant).
Finally, Lord DANVANTARI (the divine physician) who is none other than
another incarnation of Lord Vishnu appeared with a golden pitcher with
AMRUTHA (the nectar of immortality) - an elixir of life that can prolong
life indefinitely. (It is also believed to have the properties that can
change any base metal into gold) Both the Devas and Asuras were excited and
a fight royal ensued.
Lord Vishnu now took the form of a beautiful damsel, enticed the Asuras to
give up their fight and entrust to her the task of distributing of nectar
among them all, on condition that none would question her action. Both sides
agreed to the condition. The Mohini (bewitching damsel) started distributing
first to the row where Devas had seated. The Asuras waited for their turn.
But, by the time she completed serving the row occupied by the Devas, there
was not a drop of nectar left in the pitcher.
Then, Mohini appeared as Lord Vishnu, mounted on his Garuda and flew to his
abode. The Asuras, disappointed as they were charged on the Devas. But, the
rejuvenated Devas easily vanquished the emaciated Asuras and regained their
lost power and glory and the asuras were driven to Patala loka.
It will be seen that Lord Vishnu did everything. He advised them how to get
nectar, how to enlist support of their sworn enemies. He arranged to the
lift the mountain. He deliberately allowed the asuras to be on the head-side
of Vasuki which spouted poison and killed a number of asuras. He held the
mountain on his back to enable the churning. He took the form of Danvantri
and emerged with the pitcher of nectar. He again appeared as Mohini to
ensure Devas and deprive Asuras of a share in the nectar. Without all this
help, none of these could have happened and Devas would have been
languishing from the effects of the curse of Durvasa forever.
Sri Swami Desikan while describing this Avatara says "Vihara Katchapa"
meaning that Lord did all this in sport assuming the form of a tortoise. He
says that when the mountain moved during the churning, it looked as if it
gently scratched the back of the tortoise and relieved it of its itching and
in the relief so secured, the Lord actually felt sleepy. He imagines that as
the waves of the ocean rose and fell, it looked as if it were a swinging
'waterbed' on which the Lord enjoyed the swing.
Thirumangai Azhwar calls him a `GIRIDHARAN' meaning one who bore the
mountain in anticipation of a similar feat the Lord was to exhibit in a
subsequent Avatar as Krishna when he lifted the Govardhana Giri with his
little finger
COMMENTS:
1. Adrinaa: This means ?mountain. This is the only reference to the story,
nothing else.
2. In 12th Sloka, SD refers to ?Vihara Kachchapa? = Sportily donned the form
of tortoise.
3. Parasya Koorma vapushO = He roamed as the primordial tortoise (Aadhi Sri
Koormam). ?Parasaya? also refers to His ?Parama purusha tvam?
4. Bhuvanatrayeem avyaasu: = SD indirectly alludes to the story of the world
having been protected when Siva is said to have drunk the poison. Did Siva
really drink the poison?
Sruthi says ?Vayurasmaa upaamanyath pinishta smaa kunannamaa kesee vishasya
PatrEna yad RudrEna pibath sa:? meaning that it is the Lord who drank the
poison making Siva a vessel to hold it (vishasya PatrEna yad RudrEna pibath
sa:)
5. ViharatE = "plays" - is in the present tense indicating that this Avatara
is till not yet over.
6. Kanduuyanai: = means creating an itching sensation. When the mountain on
His back like a churn dashery rotated during the churning, when the Devas
and Asuras pulled it like in the rope pulling game, what could we expect
except excruciating sense of itch for the Lord. But, what actually happened?
He felt it so soothing that He was almost lulled into sleep!. SD goes
further to say that during this ?falling asleep? stage, he breathed so
heavily that the waves of the milky ocean rose and fell as if it was gently
swinging Him along with Piraatti and felt agreeably comfortable!
7. Does the Lord really sleep? He is a ?Nitya Prabuddha?- ever awake and
vigilant. In Yadhavabhyudayam SD makes a reference to this ?Sleep- awake?
situation in his own inimitable style where he suggests that the Lord was in
deep meditation on how to distribute the nectar to the Devas while depriving
the evil asuras, though the churning was a joint endeavor!
8. Sriya Sahaiy Eva = SD not only reaffirms the inseparable-ness of the
divine couple but according to Acharyas? Vyakhyanams, all these efforts of
the Lord in
- Suggesting to the Devas about the Churning of the milky ocean
- Suggesting making peace with the Asuras as a military strategy to secure
their cooperation,
- Arranging to bring the Mantara mountain,
- Bearing it on His back to stop its wobbling,
- Advising Devas to hold on to the tail end of the deadly serpent, Vaasuki,
- Appearing as Dhanvantari with the Pot of nectar
- Assuming the guise of Mohini for distributing nectar to the Devas -
All were done only with a view to secure for Himself the nectarine
Mahalakshmi(amudhinum iniya penn amudai adaiya ivvalavu paaDu?)
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3.SRI RANGA VIJAYAM ? PART 25 ?
?SWAMI SRI DESIKAN SANNIDHI?
From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami,
Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy)
------------------------------------------------------------------------
Opposite Thayar Sannidhi, is the Sannidhi of Swami Desikan also called ?uLL
Desikan Sannidhi?. After Bhagavad Ramanuja, it was this unique Acharya who
firmly established VisishTaadvaitam by authoring hundreds of works. It was
he who revived the Adhyayana Utsavam held in Margazhi month after
demolishing the faulty arguments of opponents. But for him, we would not be
celebrating the twin Utsavams of ?Raa pathu? and ?Pagal pathu?. Lord
Ranganatha conferred on him the title of ?Vedantachariar? and Thayar the
title of ?Sarva Tantra Svatantrar?. This Sannidhi is being administered by
Ahobila Matam.
There is 4 pillared mantap adjacent to Desikar Sannidhi. It is here that
Kambar ( known as Kavi Chakravarthi) presented his ?Hiranya Vadhaip
padDalam? as part of his magnum opus ?Kamba Ramayanam?. When some people
objected to the presentation of the story of HiraNya, he offered to submit
it if Azhagiya singhar accepted it. In the presence of the great Acharya
Naathanunigal, Kambar presented his work and Azhagiya singhar is reported to
have approved it by nodding His head. From then this Mantapam came to be
called ?Kambar Mantapam?. Since the sanctorum of Nrisimha is at a high
altitude, He is known as ?Mettu Azhagiya Singhar?. Once when there was a
debate between Bhagavad Ramanuja and one Yagjnamoorthi, it is said that
this Azhagiya singhar approved the arguments of Ramanuja against those of
Yagjnamurthi.
As we proceed from this Sannidhi, we hit a junction of three openings called
?Aindhu kuzhi- Moonru vaasaL?. On the eastern side, we have the famous 1000
pillared mantapam at the center of which is what is known as ?TirumaamaNi
mantapam? Commencing the 10 days of ?Raa pathu? from the VaikunTa Ekaadasi
day, the Lord holds court here to listen to Tiruvoimozhi on Tiruvoimozhi
TirunaaL. Millions of devotees assemble to pass through VaikunTa Vaasal on
VaikunTa Ekaadasi day.
A white Gopuram leads us to the 6th enclosure. If we go straight, we reach
the ?Chozha raayan Mantapam? where we can find beautiful sculptures. Beyond
this is the Sannidhi for the great TennAchArya Acharya Pillai Lokachariar,
who composed a number of works. Next to this is the Sannidhi for Lord
Parthasarathi. Proceeding further, we come to the Sannidhi of Bhagavad
Ramanuja, the scion of Visishtadvaita philosophy. It is here that the
physical frame of Emperumaanaar was interred and is known as ?Thaanaana
TirumEni?
Beyond this is the library and the Devasthanam office. Offering our
obeisance to ThoNDaraDippoDi Azhwar and Koorathaazhwaan, we enter the 4th
enclosure.
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4. "LEARN OUR TRADITION THE EASY WAY"-
SAMPRADAYA LESSONS FOR KIDS
GRADE 2 LESSON 13: ?UPANISHADS?
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava
chariar Swami under his "Jayamangala Paada Thittam" and translated in
English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)
Upanishads are a part of Vedas which describe the glory and greatness of the
Supreme Being. ?Upa? means ?near? and ?nishad? means ?to take?. So,
Upanishad means that which takes us near to the Supreme Lord- Parabrahmam
(See Chapter 5). Thus, they are very important to us who seek liberation.
Whatever may be the contents of the Vedas, the Upanishads always talk about
the ultimate Being. His qualities etc.
There are 108 Upanishads in all, according to scholars. But, only 10 out of
them have been chosen for an in-depth study of the Supreme power and which
forms the basis for difficult philosophies to establish their doctrines.
These 10 are given below:
1. Isavasya 2. KEna 3. KaTa, 4.Prasna, 5. MunDaka, 6. MaanDookhya,
7. Taittriya 8. SvEtasvataara, 9. ChaandOkhya and 10. BrihadaaraNyaka.
Of these, Taittriya Upanishad belongs to Krishna Yajurveda, Isavasya to
Sukla Yajurveda and ChandOKhya to Saamaveda
Sri Ramanuja has written a commentary based on the contents of these
Upanishads, thus establishing the tenets of Visishtadvaita philosophy.
Further, there are several Upanishads based on Lord?s incarnations such as
Sri Nrisimha Taapaneeya, Sri Gopaala Taapaneeya, Sri Rama Taapaneeya, Sri
Narayana, Sri Subhala, Kaushidaki Upanishads etc.
Each Upanishad has its own ?Saanthi PaaTa?s meaning benedictory verses e,g
SaanO Mitrah, Sam VaruNah..., Poornamathah..., Bhadram KarNEbi...
Only after chanting the benedictory portion should the Vedas be recited.
Some details of interest are given below in respect of a few Upanishads to
illustrate the variety of their structures.
1. Isaavaasya Upanishad contains 18 Mantras.
2. KEna Upanishad contains 4 khaanDas.
3. KaTa Upanishad contains 2 Adhyayas.
4. Prasna Upanishad contains 6 Vallis.
5. MunDaka Uponishad contains 6 Prasnas
6. MaaNDookhya Upanishad contains 3 khaaNDas
7. Taittriya Upanishad contains 52 Anuvaakas.
8. BrihadaaraNyaka Upanishad contains 8 Adhyayas
9. ChaanDOKhya Upanishad contains 8 Prabhaatas
10. SvEtasvataara Upanishad contains 6 Adhyayas.
11. Subhala Upanishad contains 5 khaaNDas
12. Atharva sikhaa Upanishad contains 2 khaaNDas.
13. Maantrika Upanishad contains 2 khaaNDas.
14. Agnirahasya Upanishad contains 2 khaaNDas
15. Kausheedhaki Upanishad contains 3 Adhyayas.
We should study Upanishads as part of our curriculum to uplift ourselves at
the feet of an Acharya.
---------------------------------------------------------------
QUESTIONS
1. What are Upanishads and why are they so called?
2. How many are they?
3. What are the ?Saanthi PaaTa?s?
4. Mention the names of various divisions of Upanishads?
5. Who wrote the commentary on Upanishads to establish our system of
philosophy?
6. Memorize the names of the 10 major Upanishads?
================================================================
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