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- Subject: SRS VOL.04 / 22 d/ 05/13/03
- From: "Ram Anbil" <Ramanbil@xxxx>
- Date: Tue, 13 May 2003 14:53:46 +0000
- Bcc:
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//
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SRI RANGA SRI VOL.04 / ISSUE # 22 dated 13th May 2003
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EDITORIAL:
Dear BhAgavatAs:
IN THIS ISSUE:
1. SRI NRISIMHA JAYANTI (15TH MAY 2003)
Suggestions on the time for performing Tiruvaaraadhanam for Lord Nrisimha
and for recitation of Nrisimha Stotras on the occasion are given.
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2. CHANDRA GRAHANAM (15TH MAY 2003)
The details of the eclipse and the Sankalpam to be adopted are presented.
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3. BRAHMOTSAVAM AT HINDU TEMPLE OF ATLANTA
(21ST TO 26TH MAY 2003)
The Hindu Temple of Atlanta is celebrating the 4th BrahmOtsavam and the 11th
Anniversary of the temple. We present excerpts from the talk to be delivered
on Saturday, 24th May 2003 at 8.00pm. BhAgavatAs residing in or around
Atlanta or passing through Atlanta at the time are cordially invited to
attend the talk.
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4. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 3
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting
Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri
Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment
Lecture? on 5th February 2003. (Text of the lecture received from Dr. Miss
M.S.Ramesh, IAS)
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5. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT- 1
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
?SRIKAARYAM? OF THE BOARD OF ADVISORS OF ?SRI RANGA SRI?
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6. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 8 THE GLORY OF VASISHTA GOTRAM
(Anbil Ramaswamy)
Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now
Head of Dept. French Indolgical Research Institute, Pondicherry
And ?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa
Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S.
Devanathachariar (referred by Sri Srivatsankachariar Swami) and
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7. FROM MAHABHARATA: YAKSHA PRASNAM? Part 23: Prasnams 66 and 67
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India.
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(These could not be accommodated due to space constraints)
=======================================
105 Regular issues have been released, so far (besides several Special
Issues) -
- 27 Issues of Vol. 1
- 15 Issues of Vol. 2
- 42 Issues of Vol. 3 &
- 21 Issues of Vol. 4
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri.
Sri Diwakar Kannan who is archiving these in the files section has moved to
India. He is busy relocating. He is requested to update this as soon as he
finds time.
We strongly urge you to kindly peruse the "Regular Issues" archived in the
?Files? Section and view the Contents at ?srsindex.html?
(Not the individual postings allowed encouraging "Reader participation").
We are sure that you will be convinced of the quality of the contents.
IF you are satisfied with the quality and contents of
?Sri Ranga Sri?:
Tell your friends to join by sending an email to ?
"SriRangaSri-Subscribe@xxxxxxxxxxxxxxx"
IF not:
Tell us, as to how we may improve.
Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
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IMPORTANT:
The ?Files? Section also contains
- The full text of ?Art of Living?? (a write up on the Life and works of
Swami Desika)
by Sri M.K.Sudarshan of Kuwait.
- Important days in the year Subhaanu, with text of Sankalpams for different
occasions like Amavasya etc. by Sri K.P.Narasimhan Swami.
Kindly also peruse the following files at the sites indicated:
http://members.tripod.com/~sriramanujar
(Maintained by Sri Madhava Kannan from Singapore) ? for
- Biography of Bhagavad Ramanuja ?
- Biography of Swami Desika ?
- Acharya Vamsa Vriksham ?
- Srimad Rahasya Traya Saram
- and other links.
http://www.srivaishnava.org/sgati/
(Maintained by Sri Venkatesh Elayavalli from California)
SDDS Volume 1 / Issues 1 to 33
SDDS Volume 2 / Issues 1 to 26
SDDS Volume 3 / Issue 1
SaraNAgati Vol. 1 / Issues 1 - 24
SaraNAgati Vol. 2 / Issues 1 - 04
For ?Hinduism Rediscovered?
and other links
http://www.srivaishnavam.com
(Maintained by Sri R.M. Venkat from Bahrain) for -
- Dasavatara Stotram meanings
-?Srimad Rahasya Traya Saaram? and other links
in the ?Philosophy? section
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1. SRI NRISIMHA JAYANTI (15TH MAY 2003 EVENING)
Sri Nrisimha Jayanti falls on 15th May 2003 (Thursday). As Sri Nrisimha
appeared at dusk (which was neither day nor night) the Tiruvaradhanam for
Sri Nrisimha should be done around Sunset on that day. We suggest the
recitation of one or more of Sri Nrisimha Stotras like
- Mantra Raaja Pada Stotram,
- RuNa VimOchana Nrisimha Stotram,
- Sri Lakshmi Nrisimha Karaavalambha Stotram of 45th Azhagiya Singhar or at
least
- Nrisimha Gaayatri along with Sri Nrisimha AshTOttaram
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2. CHANDRA GRAHANAM (15TH MAY 2003- PAST MIDNIGHT)
It is a coincidence that this day also happens to be PourNami. There will be
a complete eclipse of the moon (PoorNa Chandra GrahaNam) which WILL NOT BE
SEEN IN INDIA but will be visible in the U.S.A. and other places.
TarpaNam is to be done at any time during the period of visibility of the
eclipse and in the locations where the eclipse is visible.
NASA has the following information on the places and timings of this
eclipse.
Sri T.R Govindarajan Swami has provided us with the excerpts from NASA. Our
sincere thanks to him for this help:
? srI:
Lunar Eclipse is NOT visible in Asia (Singapore, India). Eclipse is visible
in Americas except Alaska, Africa and Europe including Middle East.
From NASA's web, the visibility of Eclipse is described as follows:
The eclipse will be widely visible from the Americas, Europe, and Africa.
The eastern half of North America will witness the entire event, while the
partial phases will already be in progress at moonrise from the western
portions of the continent. Similarly, the Moon sets in Europe during various
stages of the eclipse. Observers in Ontario, Quebec, the Maritime
Provinces and eastern U. S. will see all phases of the eclipse. Farther to
the west, the eclipse begins before moonrise but totality will still be
visible from the region except from Yukon and Alaska.
In the East Coast of US (NY, NJ, MD etc), the eclipse begins at 9.05 PM EDT
on May 15 and ends at 2.15 AM EDT on May 16, 2003.
Please look at the following URLs to verify which part of Eclipse is visible
in your area.
The URL will display the eclipse over the world map,
http://sunearth.gsfc.nasa.gov/eclipse/extra/TLE2003May15.html
http://sunearth.gsfc.nasa.gov/eclipse/LEplot/LEplot2001/LE2003May16T.gif
http://sunearth.gsfc.nasa.gov/eclipse/extra/TLE030515/TLE2003May-GMT.GIF
http://sunearth.gsfc.nasa.gov/eclipse/OH/image/LE2003Fig1.gif
To see the timings of Eclipse in your city/town, please visit URL:
http://aa.usno.navy.mil/data/docs/LunarEclipse.html
For US cities, use Form A. For others, use Form B.
The display shows timings in Universal Time or GMT.
To convert timings from UT to your local time, please look at URL
http://aa.usno.navy.mil/faq/docs/world_tzones.html
for computing the local time from UT (GMT).
Dasan
nArAyaNA!?
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NOTE:
All computations should be done with reference to the point of time of
Sunrise for any location.
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The Sankalpam in U.S.A will be roughly as follows:
LOCATION: ?krouncha dweepE, Aindra khaNDE, RamaNaka VarshE?etc?
TIME: ?Prabhavaadi ShashTi SamvatsaraaNaam madhyE Svabhaanu naama
SamvatsarE, UttraayaNE, Vasanta Rutou, Vrishbha MaasE, KrishNa pakshE,
PourNamyaam PuNya titou (1), Guru Vaasara yuktaayaam (2), Vissakaa Nakshatra
yuktaayaam (3)?etc?
NOTES:
As per Paambhu Panchaangam: (Assuming Sunrise to be at 6.00am)
(1) Chaturdasi ends at 15.55 naazhigai in the afternoon on 15th May 2003 and
PourNami rules at the time of eclipse.
(2) As for us, Friday commences only at Sunrise; it will still be Thursday
when the eclipse takes place.
(3) Swaati Nakshatram ends at 23.37 naazhigai (i.e) evening on 15th May 2003
and Visaaka Nakshatram rules at the time of eclipse.
Scholars well versed in the almanac calculations may, however, suggest any
alternate mode, if the above is not found acceptable.
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3. BRAHMOTSAVAM AT HINDU TEMPLE OF ATLANTA
(21ST TO 26TH MAY 2003)
TALK AT 8.00PM ON SATRURDAY 24TH MAY 2003
BY ANBIL RAMASWAMY
=-----------------------------------------------------------------
The Hindu Temple of Atlanta is celebrating the 4th BrahmOtsavam and the 11th
Anniversary of the temple. We present excerpts from the talk to be delivered
on Saturday 24th May 2003 at 8.00pm.
------------------------------------------------------------------
BhAgavatAs residing in or around Atalanta or passing through Atlanta at the
time are cordially invited to attend the talk.
------------------------------------------------------------------
We are celebrating the 4th BrahmOtsavam in our temple in May 2003.
The earlier three were held in May 2000, 2001 and 2002.
The term ?BrahmOtsavam? has two key words in it. ?Brahma? and ?Utsavam?.
All of us know that ?Utsavam? means celebration.
What is special about ?BrahmOtsavam? and why is it called so?
Of all Sri VaishNava shrines, four Divya dEsams stand apart with an unending
stream of Utsavams throughout the year viz., Tirumalai of TiruvenkaTam
uDaiyaan, Srirangam-deemed to be the heaven on earth (BhoolOka VaikunTam),
Kaanchi-renowned as one of the seven liberation granting cities (Mukti tarum
nagar yEzhuL mukkiyamaam Kachi) and Tirunanarayanapuram.
Several Utsavams are celebrated in these and other temples (e.g.)
NityOtsavams (daily), KaalOtsavams (Seasonal), KaamyOtsavams (sponsored by
devotees like KalyaNotsavams) and SuddhOtsavams for purification of the
temple premises (like periodical PavitrOtsavams, occasional functions like
JeerNOddhaaraNa Utsavams after repairs, renewals and after an eclipse. But,
BrahmOtsavam takes the pride of place among all these.
?Brahma? means ?Great?. We come across the association of the term ?Brahma?
with expressions such as - Brahma charya (Celibacy), Brahma Muhoortha
(auspicious time), Brahma Randra (aperture in the crown of head), Brahma
Rishi (Sage of the highest order), Brahma Vidya (Sacred Knowledge), Brahma
aNDa (Egg shaped Universe), Brahma Aananda (ultimate joy), Brahma astra
(great mythical weapon), Brahma Upadesa (incantation of the great truths at
the time of investing a boy with the sacred thread), Brahma Sutra (one of
the three esoteric scriptures called Prastaana Traya).
It will be seen from these that the word is used to denote anything that is
of supreme importance or with unsurpassed glory.
In fact, in the Vedas, God is called ?Brahmam?, indeed the Para-Brahmam, the
Parama-purusha, Iswara, the omnipotent, omnipresent, Omniscient Supreme Soul
who supports (Adhaara), controls (niyanta) and has mastery (Seshi) over all
sentient beings (chEtanas) including the celestials, the human, the flora
and the fauna as well as insentient things (achEtanas) all of which
constitute His body (Sareera) for whom He is the Indweller (antaryaami).
The concept of `Brahman" is a courageous attempt to verbalize an essentially
mystical experience which defies description. The changeless principle that
holds the changing world together and gives it coherence, that on which the
warp and woof of the world are interwoven, that which is abiding in the
earth, which is other than the earth, whom the earth does not know, whose
body is earth, who controls the earth from within and without - this
unknown, unknowable something, our seers and sages of ancient times called
the `Brahman'. No wonder that the Utsavam in honor of this ?Brahman? is
called ?BrahmOtsavam? and is celebrated with great éclat. pomp and
pageantry.
It is also believed that the four-faced Brahma initiated this festival in
the first place and hence it is also called ? Aadhi BrahmOtsavam?.
?BrahmOtsavam?, usually a nine-day festival is generally celebrated in the
month in which the Tirunakshatram (Birthday) of the temple deity falls. For
example, In Srirangam, it is in the month of Panguni (meena maasa) in which
falls the birth star of Lord Ranganatha (Revati) and Sri Ranganayaki
Thaayaar (Utthra palguni). In Tirumalai, the main BrahmOtsavam is held in
the month of PuraTTasi (kanya maasa) in which ?Sravanam?, the birth star of
TiruvEnkaTam uDaiyaan falls. In Kancheepuram, it is in the month Vaikaasi
(Vrishaba maasa) when Hastam, the birth star of Lord Varadaraja falls.
It is also celebrated in the month in which the temple is ceremonially
installed (PratishTaapana KumbhabhishEkam or SamprOkshaNam).
The most fascinating aspect of BrahmOtsavam is the array of vehicles
(Vaahanams) on which the Lord goes on His rounds adorning different costumes
both in the mornings and evenings, giving Darshan to one and all including
those who could not or would not come to the temple!
Except for the Dwaja AarOhaNam (hoisting of the temple flag) on the first
day and the Dwaja AvarOhaNam (the lowering of the flag) on the concluding
day of the festival, the sequence of costumes or the Vaahanams on which the
Lord is decorated is not same in all the temples. But, whatever sequence is
adopted in a particular temple, is usually followed in that temple every
year.
The decorations and the Vaahanams are not merely ornamental. Each has a
special significance in bringing out one or more of the various auspicious
qualities (kalyaaaNa guNas) of the Lord.
ASWA (Horse): The Lord is seen as the eternal youth (nitya yuva) riding on
the horse in style with a whip in hand. This is uniformly followed in all
the temples on the evening of the 8th day. The stately gait in moving
forward and backward on the golden horse, called Vaiyaali is a special Sevai
in Srirangam.
GAJA (Elephant): the majesty of the Lord riding majestically on the elephant
reminds us that He is THE peerless and the Supreme ?Master of the universe?
(Iswaratvam)
SIMHA (Lion) AND YAALI (a mythological animal with the face of a lion and
trunk and tusks of an elephant): indicate the omnipotence of the Lord (Sarva
-Saktitvam).
GARUDA SEVAI: Placing of His two feet on the palms of the divine falcon, the
Lord seems to tell us: ? Behold! Here are my feet! Hold on to them. You will
be liberated!? The GaruDa Sevai in Kaanchi is a world famous event when
millions of devotees congregate to have darshan. As the Lord emerges from
the temple gates, invariably we can see GaruDa birds hovering over on the
skies.
SESHA (Serpent): This will bring before our eyes how the Lord of Paramapadam
appears reclining on His serpent couch on the milky ocean (Kshheeraabdhi)
with all the celestials in attendance.
HANUMANTHA (AnjanEya): Like GaruDa (known as Periya TiruvaDi) AnjanEya
(known as Siriya TiruvaDi) also holds on his outstretched palms the holy
feet of the Lord, reminding us how we should hold Lord?s feet.
KALPAGA VRIKSHAM (The wish-yielding tree): The Lord who can fulfill all the
desires of His devotees seems to reassure us additionally seated under the
wish-yielding tree (known for its munificence even otherwise).
SURYA PRABHA (The Sun dial): indicates how the Lord seated in the center of
the orb of the Sun (Surya maNDala madhyavarthi) lends radiance to the Sun
himself!
CHANDRA PRABHA (The arc of the moon): In this, the Lord radiates the cool
and sweet rays of the moon indicative of His infinite compassion.
HAMSA (Swan): The soft and benign glance of the Lord is matched by the
gentle gait of the swan and shows His easy accessibility (Sowmyam)
RATHAMS AND PALLAKKUS (Chariots and Palanquins): The Lord rides on different
kinds of chariots and palanquins like Golden, mirrored, cuscus grass
(veTTivEr) decked, flower decked (poonthEr), gOratham (in Srirangam),
PuNyakOti Vimaanam (in Kaanchi), Alum Pallakku (Palanquin borne by bearers
(Sriman taangigaL) etc. These reveal the mastery of the Lord (Swamitvam).
As for the costumes, the most notable is-
NAACHIYAAR TIRUKKOLAM: Donning the costumes of a seductress (mOhini), the
Lord appears in all the feminine grace and charm, with braided hairs (Savuri
and JaDai), ornaments usually worn by ladies, with hair-do and lot of
fragrant flowers. The compassion, tolerance, the benign blissful side-glance
and such other qualities of Thaayaar come through with consummate effect in
this costume, assuring us that He is indeed as merciful as the divine
mother. It is so bewitching that it would be hard for us to take our eyes
off the beauty of the Lord in this kOlam. No wonder, the Asuras fell for her
at the time of the churning of the milky ocean for the divine nectar.
This usually precedes the VaikunTa Ekadasi day in Srirangam. The ?sErthi? of
PerumaaL and Thaayaar on Panguni Utthram day is a major event in Srirangam.
It was on one of these occasions that Bhagavad Ramanuja poured out
SaraNaagathi Gadhyam, Sriranga Gadhyam and VaikunTa Gadhyam and surrendered
at the feet of the divine couple. Thus, the various Vaahanas and costumes
proclaim the glory of the Lord and point to His innumerable auspicious
qualities.
May the Divya dampatis shower their choicest blessings on all of us.
Sri Ranga MangaLa nidhim karuNaa nivaasam
Sri VenkaTaadri Sikharaalaya KaaLa mEgam /
Sri Hasti saila SikhrOjwala Paarijaatam
Sreesam Namaami sirasaa yadhu saila dheepam //
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4. DESIKAMRUTHAM I:
?HAMSA SANDESA OF SRI VEDANTA DESIKA? Part 3
Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting
Professor in the Oxford University) EXCLUSIVELY for publication in ?Sri
Ranga Sri?. The learned Professor delivered this ?The Sripad Endowment
Lecture? on 5th February 2003.
(Text of the lecture received from Dr. Miss M.S.Ramesh, IAS)
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KaaLidaasa became a celebrity by his own inborn gift of poetic genius. His
greatness was admitted by one and all. He was quoted reverentially even by
great mimamsaka Kumaarila BhaTTa in his Tantra Vaartika (1.3.2). Attesting
to the statement of the Dharma Saastras that dictates of one?s own
conscience can sometimes be taken as PramaaNa. Kumaarila BhaTTa says:
Evam cha vidvad vachanaad vinirgatam
Prasiddharoopam kavibhir niroopitam /
Sataam hi sandEha padEshu vastushu
PramaaNam antah karaNa-pravruttyah //
KaaLidaasa in his ?abhijnaana Saakuntala? (Act I) speaks of Dushyanta who
fell in love with Sakuntala at first sight. He knew that she was the
daughter of the Sage KaNva who was a Brahmin by caste. Can a Kshatriya marry
a Brahmin girl? But, his heart was telling him that he could marry her. It
is this context that the poet has put these words into the mouth of
Dushyanta.
A-samsayam kshatra- prigrahakshamaa
Yad aaryam asyaam abhilaasi mE manah /
Sataam hi sandEha padEshu vastushu
PramaaNanam antah karaNa pravruttyah // (I.20)
? Undoubtedly she is fit to be the wife of a Kshatriya, since my noble mind
covets her. In matters of doubt, the inclination of their minds is, to the
virtuous ones, an unerring guide?
Sri Sankara in his commentary on Verse 18 of the 15th Chapter of the Gita
makes a veiled reference to KaaLidaasa. This is the Verse in question:
Yasmaat ksharam ateetO ahm
Aksharaadapi cha uttama: /
AtO asmi lokE veDE cha
Pratitah PurushOttama: //
Lord KrishNa tells Arjuna: ?I am known as PurushOttama both in the Vedic and
the secular literature because I am superior to both the principles of
kshara (the bound souls) and the a-kshara (the liberated souls)?
Achaarya Sankara observes: ?The word ?lOkE? in the verse (in the secular
literature) means, in the literary works of poets?. Explaining this
expression, Sri Madhusoodana Saraswati, the last name in Advaita philosophy,
in his commentary called ?gooDaartha deepikaa? writes:
Hari yathaikah purushOttamah smartah iti prasiddham?
Among the celestials, the name PurushOttama denotes unmistakably to Lord
VishNu and nobody else?
It is interesting to note that Sri Ramanuja in the opening portion of his
Sri Baashya explains the word ?Brahman? of the Sutra
"athaatO brahma jigjnaasa" (1/1/1) as PurushOttama:
?brahma sabdEna cha scabhaavatO nirasta-nikhiladOshO anavadika- atisaya-
asankhyEya- kalyaaNa guNa ? GaNaah purushOttamah abhidheeyatE?
?harir Yathika: PurushOttama: Smrutaa:
mahEswara: Trayambaka Eva na apara: /
tathaa vidur maam munaya: satakrataum
dviteeyagaami nahi sabda esha nah //
All this is just to show how famous KaaLidaasa was even with the writers on
Saastras and Vedanta. So, it is not fair to attempt a comparison between the
poetic geniuses of KaaLidaasa and Desika. Religion and poetry are two
different things and there is no need to attempt a comparison. Desika has
already attained supreme glory by his literary writings, commentaries and
independent works bearing on Vedanta and Saastras like Mimamsa and Nyaaya.
He does not need our support to claim supremacy in poetic talents through a
comparison with the works of KaaLidaasa.
Of course, one can do well by reading these two SandEsa kaavyas side by side
and enjoy the lyrical beauties in an impartial way, giving each poet the
credit and admiration he deserves. Aanandavardhana of the 10th century, one
of the greatest Aalamkaarikas who propounded the theory of Dvani
(Suggestion) as the soul of poetry, states that Mahaakavi KaaLidaasa became
a celebrity long ago through hundreds of wise sayings. Any attempt to depict
him in a lesser color will only reflect the misguided enthusiasm of the
person who embarks upon such a venture. To quote:
?Tattu sookti sahsradyOtitaatmanaam mahaatmanaam dOshOdghOshaNam aatmana eva
dooshaNam bhavati??
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-- To Continue ?
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5. DESIKAMRUTHAM II:
SRIMAD RAHASYA TRAYA SARAM
THE CRITICAL CONCEPT-1
SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),
(SRKARYAM SWAMI OF BOARD OF ADVISORS OF "SRI RANGA SRI")
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Swami Desikan detailed in the second chapter (the SAranishkarsha adhikAram)
the knowledge which is of the absolute essence, the acquisition of only
which could lead us on to Liberation, all other sources of wisdom being only
incidental or inessential.
The next chapter, the PradhAna Pratitantra adhikAram, tells us about the
tenets unique to our VisishtAdvaita siddhAntam. The Pratitantram or Unique
Selling Point, by definition, is that which is enthusiastically espoused by
us and, by the same token, is not acceptable to other schools of thought. It
is thus a doctrine exclusive to our Sampradaya, over which nobody else can
or wishes to lay a claim. It is the lifeline of our philosophy, on which is
built the entire citadel of VisishtAdvaita. Remove this, and the entire
structure becomes hollow and unstable. Thus an unclouded understanding of
this Critical Concept is essential for the comprehension of the forthcoming
matters.
As stated above, we are concerned here about the Primary Principle unique to
our philosophy. In our SiddhAnta, the Brahmam is a Prime Concept. However,
since it is accepted by other schools of Vedanta like Dwaita and Advaita, it
is not Critical to us-it might be "PradhAnam" or primary, but it is not
"Pratitantram" or unique to us. There are other minor matters, which are
unique to our Sampradaya, which may not be critical enough to merit the
definition, as for instance the concept of "Kainkaryam". It is no doubt a
"Pratitantram" or unique concept, but not "PradhAnam" or of primacy. What we
must look for is something, which is both Unique to our school of thought,
as well as Critical to the very basis of the same-some tenet, which is both
"PradhAnam" and "Pratitantram".
Outlining the Critical Concept of our philosophy, Swami Desikan declares it
to be the relationship of Body and Owner of the Body, subsisting between all
souls, sentient and non-sentient, on the one hand, and the Lord on the
other-the "SharIra-Atma sambandham". In other words, the Lord is the
Universal Atma or Paramatma, while all Jeevatmas, occupying bodies sentient
and otherwise, form His body. It is this SharIra-SharIri bhAvam, which is
referred to by Swami Nammazhwar in the very first decad of Tiruvaimozhi.
Striving to clarify the prime principle of our Sampradaya at the very
beginning of his work, Azhwar says that the Lord is present in every being
and object as its antaryAmi or inner-dweller, akin to the life-spirit in all
beings-"udal misai uyir ena karandu engum paranduLan:? Just as it is
difficult for us to see our life spirit or soul, so too the Lord remains
invisible-"Karandu uLan"-though very much an integral part of ourselves.
Thus the entire system of life consists of three concepts:
- The inert physical body, made up of the basic elements, which has no spark
of life on its own, is the first of these.
- The second is the Jeevatma or individual soul that inhabits the body, as a
result of its accumulated baggage of good and bad deeds done over countless
previous janmas. It is this Jeevatma who is the owner of the body, directing
the body as per its own (Jeevatma's) wishes to walk, run, lie down, bend
etc. That the Jeevatma is different from the body can be understood from the
fact that when the life spirit ebbs from the body and the Jeevatma leaves
its mortal coils to acquire another (much in the fashion of a man discarding
dirty or worn out clothes in favor of new ones) the body, hitherto a vibrant
and dynamic mechanism, is reduced to an inert carcass, lifeless, unmoving
and subject to quick decay and destruction. The body can thus never survive
without the enlivening spark of the Jeevatma inhabiting it. The departure of
the Jeevatma spells the end of the body. Thus while the Jeevatma or
individual soul is eternal in nature, hopping from one body to another
depending upon its Karma, the physical body is made of natural elements and
is perishable in character.
- Just as the body has an inner dweller in the form of the Jeevatma, the
Jeevatma too has an antaryAmi -the Lord. It is the Lord who enters all souls
and directs them from within -"anta: pravishta: shAstA janAnAm sarvAtmA"
says the Aranyaka, clarifying the nature of the third component of the
system of life mentioned above. It would appear that the exact place of
residence of the Paramatma is inside the heart. Considering that the Lord
dwells within the Jeevatma, it follows that the Jeevatma too resides in the
heart of the physical body. The Gita confirms this location of the Lord in
the heart of all beings-"Iswara: sarva bhootAnAm hrit dEsE Arjuna!
Tishthati"
To summarize, the physical body is the sharIram or outer cover for the
Jeevatma, but for whom the body has no separate existence. Similarly, the
Paramatma resides within the Jeevatma and the latter forms the sharIram for
the former. We thus have the Jeevatma with the physical body as its outer
cover and Paramatma, for whom both the Jeevatma and its body are the outer
cover. Thus both the Jeevatma and the physical body form the sharIram for
the Paramatma. This, in a nutshell, is our PradhAna Pratitantram or Critical
Concept, which forms the subject matter of this Chapter.
How do we define a body or sharIram and the sharIri or the owner of the
body?
Whatever is supported, whatever is controlled and made to act according to
another's wishes, and whatever is made use of by another for the latter's
pleasure, forms the sharIram. The entity which supports the other, controls
and directs its action or inaction and uses the other for its own purposes,
is the sharIri or inhabitant of the body
What are the three types of association obtained from this relationship of
SharIri (owner of the body) and SharIra (the body) subsisting between the
Lord and us respectively?
These are as follows: -
1) DhArakatvam-
Emperuman forms the source of support for all of us. He is the universal
support, without whom no being, sentient or otherwise, would continue to
have an existence. It is the individual soul which supports the physical
body, as is evident from the fact that the latter turns into decaying matter
once the former leaves. Similarly, the Paramatma too is the sole source of
support for all Jeevas, inhabiting sentient and non-sentient objects. Since
He constitutes the inner dweller and the rest of this world His body, just
as the body falls down inert when the Jeevatma leaves it, so too this world
of chEtana (sentient) and achEtana (non-sentient) matter would exist no
more, but for the Lord inhabiting it as the SharIri. Thus the SharIra Atma
sambandham or the SharIra-SharIri bhavam results in the relationship of
DhArakam (support) and DhAryam (the supported) between the Lord and the
Jeevas respectively.
Conversely, does it follow that whatever is supported would automatically
form the SharIram for the source of support? For instance, the ground on
which a pot stands obviously forms the support for the vessel. Does it mean
that the pot, as the supported item, forms the SharIra or body of the earth,
which is the supporter? Not so, for the pot may stand on the ground or on
the shelf or may be held in a hand, which would mean differing sources of
support at different times, all of which cannot form the body of the pot.
Thus for an object to form the sharIram of a supporting entity, the
supporting source must be of a permanent nature, offering constant
sustenance and not merely occasionally. Also, mere DhArakatvam would not
presuppose the SharIra-Atma bhavam: Swami Desikan points out that two
additional criteria are required to be satisfied.
2). NiyAmyatvam-
The in-dwelling Paramatma is the controller of the chEtana and achEtana
objects. If we have to move our little finger, it would be possible only if
He wills it. "avan indri Or aNuvum asayAdu" might be a common man's saying,
but it has a wealth of meaning and truth in it. The Lord is the "sUtradhAri"
or puppeteer who makes us dance as mere dolls on strings, to movements
carefully choreographed by Him. He is thus the "niyantA" or controller,
while we form the "niyAmyam" or the controlled.
While the first function of DhArakatvam is done through the physical support
provided by the Lord to the entire world which forms His body, which He
supports and sustains, the second one of NiyAmyatvam or Controllership is
done through His divine will or Sankalpam. He wills that such an event
happens, with the aid of such and such people using such and such objects,
and it happens as He willed.
3). SEshitvam-
Defining a "SEsha", Sri Bhashyakara says "paragata atisaya AdhAna icchayA
upAdEyatvam Eva yasya svaroopam, sa SEsha: para: SEshI"
Thus one who exists solely for the purpose of somebody's pleasure and whose
role is to bring some sort of distinction to the other person is a "SEsha"
and the masterly counterpart, for whose purpose the former exists, is the
"SEshi". All of us exist and act for the sole use and pleasure of the Lord.
Just as it is a servant's duty to do all that is required for the master and
to be of use to the latter in all ways, we too, as the eternal servants of
the Lord, are bound to be of service to Him in all ways, always-"sarva kAla,
sarva vidha, sarvAvasthOchita kinkara:"
This Seshatvam is sometimes caused by ephemeral relationships ?
We obey our parents and do whatever they tell us to do. An employee does the
work allotted to him by his master, for remuneration. The wife ministers to
the needs of her husband and children, while the husband too works hard to
keep his family well cared for. While there is an element of Seshatvam in
all this, these are but temporary relationships, which would be brought to
an end by the passing away of a parent or a child or a husband. Further,
even in the aforesaid relationships, the wife is not a permanent sEshi or
servitor of her husband and family, because familial roles keep changing.
Once she becomes an elderly parent, her sons and daughters - in- law care
for her welfare, in a reversal of roles.
However, there is only one person to whom we are eternal servitors,
irrespective of the body we sport and our social, economic or academic
status. We are "bonded laborers" (albeit bound by a bond of love and
devotion), blessed with the opportunity of eternal servitude to the Lord,
who is the permanent, unchanging ("nirupAdhika") "SEshI". Since the Master
is eternal and the servant too a timeless entity, their relationship too is
permanent and unchanging. While the head of a family could at most claim his
wife and children as his sEshAs, to the Lord everyone, without exception, is
a SEsha. He is thus the "nirupAdhika sarva sEshi".
To Continue
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6. GOTRAS AND PRAVARAS ? AN OVERVIEW ?
PART 8: THE GLORY OF VASISHTA GOTRAM
(Anbil Ramaswamy)
Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now
Head of Dept. French Indolgical Research Institute, Pondicherry and
?MaharishigaL Charitram? by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida,
Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar
(referred by Sri Srivatsankachariar Swami)
and
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7. FROM MAHABHARATA:
YAKSHA PRASNAM? Part 23: Prasnams 66and 67
By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India
(These could not be accommodated in this issue due to space constraints
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