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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.05/ISSUE # 14 dated 12th February 2004
======================================================
EDITORIAL
IN THIS ISSUE:
1. IMPORTANT DAYS IN MAASI (KUMBA) MONTH
-------------------------------------------------------
2. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 22
THE GLORY OF AANGIRASA GOTRAM ? Part 6
(Anbil Ramaswamy)
-----------------------------------------------------------
(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar 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)
-----------------------------------------------------------
3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
Part 39: Prasnam 100
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
-----------------------------------------------------------
4. PAncarAtra ? Part 4
By Sri N.Krishnamachariar Swami of Chicago
==========================================================
132 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
- 35 Issues of Vol. 4 &
- 13 Issue of Vol. 5
These issues have been archived for public view at -
http://groups.yahoo.com/group/srirangasri
by Sri DiwakarKannan (diwakark@xxxxxxxxx)

You may also view the archives at http://www.ibiblio.org/sripedia maintained 
by Sri Srinivasan Sriram (ajiva_rts@xxxxxxxxxx)

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.
Ever at your service

Dasoham
Anbil Ramaswamy
Editor & Publisher
?Sri Ranga Sri?
==============================================================
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==============================================================
1. IMPORTANT DAYS IN MAASI (KUMBA) MONTH
=====================================
Star/
Hindu Date/
English Date/
Day
Tirunakshatram of/
Authority
======================================
Mrigasirsham
17th
02/29/03
Sunday
Tirukkachchi NambigaL
(28#P)
======================
Punarvasu
19th
03/02/03
Tuesday
Misc:
Mudali AanDaan
(Aniyarangan p.39)
=====================
Pushyam
20th
03/03/04
Wednesday
AM37.Sadagopa Viraragava SadagopaYMD
(AVA p.251)
---------------
Periyandavan SrinivasaMD
(Vathal Swami)
(PA9&PP(AVV Part 37 in SRS Vol.01/11)
------------------------
Siriya TiruvaDigal
(28#P)
=====================
Magham
23rd
03/06/04
Saturday
7.Manakkal Nambi
(Ramamisrar)
(p.327)BVP9 and(28#P & SrgmP) and Seva Diary
---------------------------------
Tirumaalai AanDaan
(p.342) (28#P & SrgmP)
---------------------------------
AM19.Sadagopa
Srinivasa YMD
(AVA p.246)
=========================
Swati
27th
03/10/04
Wednesday
Panchamata Bhanjanam
(AVV Part 33 in SRS Vol.01/07)
=========================
Anusham
29th
03/12/04
Friday
Agnihotram Tatadesika Tatachar (p.387)
Annaavilappan
(SrgmP)
=========================
Puradam
05th
02/17/04
Tuesday
Sozhasingapuram DoTTayaachariar
(SrgmP)
========================
Avittam
08th
02/20/04
Friday
KP II: Eechambadi
Madurantakam Vira RaghavaaryaMD
(p.476) and  (Lifco p.198) + Seva Diary
===============================
OTHER IMPORTANT DAYS IN MAASI
MAASI
Maasi  Maasap pirappu           01st 02/13/04 Friday
ASHTAKA SRADDHAM                01st 02/13/04 Friday
ANVASHTAKA SRADDHAM     02nd 02/14/04 Saturday
Krishna Paksha Ekadasi          04th 02/16/04 Monday
Sravanam Vratam                 07th 02/19/04 Thursday
BODHAAYANA AMAVASYA     07th 02/19/04 Thursday
Amavasya                        08th 02/20/04 Friday
Sukla Paksha Ekadasi            19th 03/02/04 Tuesday
KULASEKARA AZHWAR       TN      20th 03/03/04 Wednesday
SIRIYA TIRYVADIGAL              21st 03/04/04 Thursday (28#)
Pournami                        23rd 03/06/04 Saturday
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2. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 22
THE GLORY OF AANGIRASA GOTRAM ? Part 6
(Anbil Ramaswamy)
-----------------------------------------------------------
(Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsanka chariar 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)
-------------------------------------------------------------------------
THE FOUR BROTHERS
Throughout the Vedas, the names of Brighu and Angeeras are mentioned 
together (e.g) BrighooNaam aangeerasaam tapasaa tapyatvam? (Taittriya 
Samhita 1.1.7.2). This is because they were brothers. Brighu emerged out of 
the  flames. The very flames became Brighu. The flame when cooled down 
became glistening cinders. This glowing, burning coal became Aangeeras. In 
fact, we saw that this burning coal is known as Angaara. There were two 
others who became their brothers. Who are they? AitarEya BraahmaNa explains 
this through a short story.

When the creator of the world, Prajapati offered his vitality (veeryam) into 
the fire, a flame arose and this flame transformed itself into a Maharishi. 
This was Brighu. When the flames subsided, the live embers of burning coal 
transformed itself into another Maharishi. This was Aangeeras. We saw this 
already.

Those who were witnessing this phenomenon spotted one more Rishi emerging 
out of the cinders of the burnt down coal. The words mentioned in this 
connection ?Here is a third one? (atra triteeyOpi asti). This word itself 
became the name of the third Rishi. This was ?Atri?.

They exclaimed ?it does not stop with three? meaning there was a fourth also 
  (a-tri also means ?Not three) which meant four. Who is this fourth person? 
They dug the coals and there came out one whose name means ?One who was dug 
out? (vikanas). What was dug out? It is the cooled down cinders 
(KarikkaTTi). He was ?Vikaanasa? the originator of ?Vaikhaansa Aagama?.

We find in the Vedas that though all the four were brothers, there was 
special bonding between Brighu and Aangeeras and between Atri and Vikhaanas. 
(cf Rama and LakshmaNa on the one hand and Bharata and Satrugna on the 
other)

How the name ?Angaara? came into being? When embers of burning coal are kept 
in a place, it would scar and leave a mark at the spot. That which makes a 
mark is itself called ?Angaara?.

Aangeerasa Maharishi had a son ?GhOra:? ChaandOKhya Upanishad of Saama Veda 
mentions a special Upaasana called ?Purusha Vidya?. It also says that it is 
this ?GhOra;? who instructed Lord KrishNa himself in this ?Purusha Vidya?. 
>From this, it appears that he was a contemporary of Lord KrishNa.
Tadvaitad ghOra aangreerasa: krisNaaya dEvakee putraaya uktvOvaacha/ 
apipaasa eva sa bhaboova/ sOntavElaayaam etat trayam pratipadyEta, 
akshitamasi, achyutamasi, praaNa samsitamasi, iti?
(ChaandhOKhya Upanishad 3.17)

The name of this ?GhOra:? is mentioned in several other contexts in the 
Vedas, Kalpa sootras etc. The word has several meanings, one of them being 
?One who is fit to be revered?. If a Maharishi could instruct Gitachaarya 
himself a vidya, it goes to show how venerable this ?Aangeerasa putra? 
should have been.

What is this ?Purusha Vidya?? It is an Upaasana in which the various limbs 
of a person (purusha) are deemed to be the sacrificial offerings. This Vidya 
has been glorified in the later part of Taittriya Upanishad of KrishNa 
Yajurveda and in the 3rd Adhyaaya of Brahma Sutra in a separate AddhikaraNa.

DEAD MAN WALIKING!
We see several references in our Puranas about ?Coming back to life? of 
persons who have died. One relates to how Lord Sri KrishNa accompanied by 
Arjuna brought back to life the still born children of a Brahmin; another 
relates to how Lord Sri Rama brought back to life the son of another Brahmin 
who blamed it on the lawlessness in the very ?Ram Rajya?!

In the same way, Rishi Aangeeras, accompanied by Sage Narada, is known to 
have brought back to life the son of a king. But, lo and behold! The son 
refused to live in the mortal coil that he had given up earlier and returned 
to the kingdom of death. This strange story is mentioned in Sri Bhaagavata 
PuraaNa.
We will see this story in our next posting.
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3. FROM MAHABHARATA: ?YAKSHA PRASNAM?
Part 39: Prasnam 100
by Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
-----------------------------------------------------------------------
PRASNAM 100
YAKSHA:
?KIM CHA DHAIRYAMUDAAHRITAM??
?WHAT IS COURAGE??
YUDISHTIRA:
?DHAIRYAM INDRIYA NIGRAHAH?
?COURAGE OR GREAT FORTITUDE IS THAT QUALITY OR ABILITY WHICH KEEPS THE 
SENSES FIRMLY IN CHECK?

NOTES:
The senses are comparable to horses. Even a trained horse can turn wild due 
to extreme curiosity, by taking fright or due to anger and irritation. The 
mind is a rider and has the role of keeping the senses under check and not 
get wayward and out of hand. But, when the senses turn into wild horses, the 
mind may get reduced to the level of an inexperienced rider or a confused 
one and may become like a spectator. Sometimes, the senses in their wildness 
may drag the mind along in their frenzied gallop. The mind too may get so 
influenced by the 5 senses like 5 ?horses? and become like a sixth horse.

While ordinarily, the load is set in such a state by the Karmendriyas, the 
organs of action (hands, feet, speech, the excretory and reproductive 
organs) when the reins of the mind have become slack or have been thrown 
off, the Jnanendriyas, the organs of knowledge (eyes, ears, nose, tongue, 
and the sense of touch) add fuel to the fire, by feeding the action with 
unscreened perception. The mind?s function having been reduced to a nullity, 
a short circuit occurs, as it were, and the Jnanendriyas too join the 
frenzy.

In such a situation, there is little to differentiate between an evolved 
human being and the animal in the lower end of the scale.

Order has to be restored by the will or intellect which is endowed with a 
sense of discrimination. However, in the scenario of frenzied excitement, 
instant sense of achievement and sensuousness, the will may vacillate or get 
impaled in either of the horns of dilemma.

Then it will be for the Jnaana, the repository of wisdom, that layer of mind 
which lies deep, in a turbulent free stillness, to intervene. Jnaana is ever 
poised, unflappable and calmly goes about doing the right thing. It 
revitalizes the will and restores to it, the courageous capacity to spurn 
inappropriate action and choose the appropriate action. The will, in turn, 
helps the mind to come to its own, gather the reins of control, bring the 
wild horses to heel.

Cannot the mind redeem itself, on its own?
Cannot the senses lead the mind towards light and knowledge on their own?
The answer is in the negative.
Indriyair manasah siddhi na buddhim budhyatE manah
(Santi Parva Ch. 197.20)

If it follows the ways of the senses, the mind cannot make any progress or 
achieve anything. Left to itself, the mind is not conscious of the 
intellect.

Why should it be so?
IndriyEbhyO manah poorvam buddhih parataraa tata: /
buddhEh parataram jnanam jnaanaat parataram param //
(Santi Parva Ch.197.10)

The mind is superior to the senses. But, the intellect is superior to the 
mind and the wisdom or Jnaana is superior to the intellect. There is 
something superior to Jnana. That is none other than the transcendent 
Supreme.

Why should the senses be under firm check?
Why should such a control be so important?

It is so because otherwise, there can be no righteousness. Uncontrolled 
senses and righteousness are mutually exclusive. There are many ways to 
establish righteousness. But, the most salutary method is by controlling the 
senses.

Dharmasya vidhEyO naikam tE tE prOKaa maharshibhih damas tEshaam paraayaNam
(Santi Parva Ch.154:6)

Even the wise sages are not agreed that there is a single means to 
righteousness. But, they are agreed on one thing! Controlling the senses is 
the one method best recommended for adoption.

Damah nihsrEyasam praahuh vriddhaa nischaya darsinah
(Santi Parva Ch.154. 7)
Wise old men whose vision never gets clouded uphold that control of the 
senses is most beneficial always.

Thus, control of the senses is so important if righteousness has to prevail. 
At the same time, control of the senses is most difficult because they have 
the capacity to drag in the mind as well as the intellect in the maelstrom 
of emotions and it is left only for Jnaana to act single handedly with great 
courage and unyielding fortitude to restore order.

To understand the full import of YudishTira?s reply, it is just as well to 
remember that if the senses are to fight with fortitude and brought under 
control, a greater degree of sustained courage and resolution is required to 
reject the instant pleasures offered by the senses and turn the face of the 
mind away from them.
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4. PAncarAtra ? Part 4
By Sri N.Krishnamachariar Swami of Chicago
pA'ncarAtra - An Overview - Part 4
----------------------------------------------------------------------
Other Opposition to pA'ncarAtra:

Other main points raised by the vedAntin-s were:

  1. The pA'ncarAtra prescribed, or required, a special initiation called 
dIkshA for anyone to be qualified for performing temple worship (the 
equivalent of priests in the temple).  dIkshA was not explicitly mentioned 
in the veda-s, and so the argument was that pA'ncarAtra was non-vedic.

  2. Unlike the pA'ncarAtra system whose authorship was not ascribable to 
any human source, the vaikhAnasa school was initiated by a vedic sage by 
name vikhanas, and so it was easier to accept the vaikhAnasa system's known 
vedic basis.

  3. A very well known mImAmasaka by name kumArilabhaTTa (around 800 A.D) 
published his work titled tantravArtikA, in which he included the 
pA'ncarAtra as a non-vedic Agama.  Because of his popularity, the confidence 
of the people in the vedic origin of pA'ncarAtra was put under severe test.

  4. The interpretation of four aphorisms of the brahma sUtra-s considered 
to deal with the pA'ncarAtra system by the well-known Adi Sa'nkara led him 
to conclude that the pA'ncarAtra was non-vedic.   (We have covered the 
details of this earlier).

5. In one of the pA'ncarAtra samhitA-s (parama samhitA), SANDilya is quoted 
as saying that he has studied all the four veda-s but has not been able to 
find beyond all doubt the road to bliss, and so he undertook the study of 
pA'ncarAtra.  This has been quoted by the advaitin-s as proof that the 
pA'ncarAtra undermines the veda-s by saying that they are incapable of 
revealing the truth.

6. The term sAttvata refers to a class of low-born people called vrAtya-s 
according to  manu-smRti.  The vrAtya community is decidedly non-vedic.  
Since the pA'ncarAtrin-s are referred to as sAttvata-s,  it was argued that 
they must be the same class of low-borns that is referred to in the smRti, 
and so pA'ncarAtra is non-vedic, and the bhAgavata-s (sAttvata-s) are not 
even brAhmaNa-s.

7. Partaking the food offered in worship is forbidden in smRti, and since 
the people who do temple worship in the pA'ncarAtra tradition partake in the 
food offered to the Lord, they are in violation of smRti-s.

8. The people who do temple worship should not benefit by this activity, and 
some of the people who do pA'ncarAtra worship have their livelihood from 
this.

9. vAsudeva, the person from whom the pA'ncarAtra is said to have 
originated, is known to have deceived the asura-s in His mohini incarnation, 
deceived mahAbali in His trivikrama incarnation, etc., and so He is 
unreliable, and could have also deceived people by creating the pA'ncarAtra.

10. While the veda-s have got a particular sequence (krama) ? (I presume the 
reference here is to the intonations), there is no such krama for 
pA'ncarAtra texts, and so pA'ncarAtra is non-vedic in character.

11.  For the same rite, there is a vedic and a tantric rite, and this again 
establishes that Agama-s are opposed to, and different from the veda-s.

The defense of pA'ncarAtra - Continued:

Sa'nkara's interpretation of the pA'ncarAtra section of the brahma sUtra-s 
and the responses from the SrIvaishNava AcArya-s has been covered earlier.   
Some of the additional objections raised and identified in the previous 
section are addressed below.  There is an excellent English summary of the 
specifics that yAmunAcArya used in defending the pA'ncarAtra in the book 
titled AgmamprAmANya of yAmunAcArya by M. Narasimhachary and published by 
the University of Baroda.  The following is an extract from this reference.

1. Response to the Objection of dIkshA being required for Temple Worship:

yAmunAcArya replies that the requirement of dIkshA for performing temple 
worship is not non-vedic.  He points out that special sacraments are 
ordained in the veda-s as and when necessary, to qualify one to perform 
particular duties.  Thus, for instance, for performing the jyotishToma rite, 
special dIkshA is ordained by the injunction "AgnAvaishNavam ekAdaSa kapAlam 
puroDASam nirvaped dikshishyamANah", on a person who has already been 
initiated by upanayana.  This is a vedic passage, and so it is authoritative 
by the standards of the vedAntin-s.

2, 3. Authorship, vedic vs. non-vedic character:

yAmunAcArya points out that if the mimAmsaka does not have a problem 
accepting the authenticity of the veda-s, then he should not have problem 
with the authenticity of the pA'ncarAtra.  The mImAmsaka would say that the 
veda-s are a-paurusheya (impersonal in character), and therefore their 
validity is unquestionable.  So also the pA'ncarAtra Agama-s are the direct 
utterances of the Omniscient and Merciful vAsudeva, and are therefore 
unquestionable.

4. SrI Sa'nkara's interpretation of the four brahma sUtra aphorisms related 
to the pA'ncarAtra and the responses by our AcArya-s have been covered in an 
earlier write-up.

5. Defense of SANDilya's words that from the veda-s he could not find the 
road to bliss:

yAmunAcArya points out that SANDilya's statement does not mean that there is 
no human end in the veda-s.  It only means that he could not find the human 
end in the veda-s, because of their vastness.   In fact, this only means 
that the purport of the Agama-s and the veda-s is one and the same and there 
is no contradiction between them.  Both rAmAnuja and deSika point out that 
what is meant here is that it is difficult for everyone to understand the 
veda-s, and the style of the pA'ncarAtra texts is more easily grasped.  So 
this statement is not meant to be anti-vedic in any sense, but is only meant 
to emphasize the easy style of the pA'ncarAtra texts.

6. Refutation of the contention that the bhAgavata-s were not brAhmaNa-s:

Regarding the argument that "bhagavata-s" who practiced pA'ncarAtra during 
the mImAmsaka's times did not belong to any one of the three higher castes, 
yAmunAcArya points out that they are in every sense brAhmaNa-s.  This is 
evident both by the fact of ocular perception (pratyaksha) of their 
practices and observances, and also by the fact that there is the practice 
of remembering the gotra from which they come.  There is no reason to doubt 
their brAhmanical status.

Then yAmunAcArya deals with the statement by the opponents that manu smRti 
(10.23) says the term sAttvata refers to people from a community called 
vrAtya-s who are decidedly non-vedic, and since the sAttvata-s practiced 
pA'ncarAtra, pA'ncarAtra is non-vedic by the fact of being practiced by a 
non-vedic group.   yAmunAcArya points out that the term sAttvata as used in 
pA'ncarAtra context need not refer to the same group of sAttvata-s as 
referred to in manu-smRti.  He illustrates this by pointing out that the 
same manu-smRti (10.23) also uses the term AcArya to refer to the low born 
belonging to the vrAtya community.

vaiSyAttu jAyate vrAtyAt vrAtyAt sudhanvAcArya eva ca/
kArushSca vijanmA ca maitrah sAttvata eva ca//

But no one disagrees that the term AcArya does not only refer to the person 
of the vrAtya community, but also refers to a learned brAhmaNa teacher.  
yAmunAcArya points out that when the etymological meaning for the words 
bhAgavata and sAttvata are available, indicating that these terms refer to 
the devotees of the Lord, there is no need to reject these and resort to 
some other meaning.  By profession, vrAtya-s look after the temple, but 
bhAgavata-s perform the five-fold activities for bhagavAn, and these are not 
comparable and identical.

The atharva veda also mentions a class called vrAtya-s who are naturally 
pure and thus need no samskAra.  In praSnopanishad, prANa is referred to as 
vrAtya - ?vrAtyatvam prANaikarshirattA??(2.11), which is interpreted as 
"prANa is vrAtya - One born first, and so not needing purification etc".  In 
the atharva veda (15-11) it is said that anyone who entertains a vrAtya will 
gain the road that gods travel etc.

7. naivedya offered to Lord vishNu is holy:

On the objection that the bhAgavata-s partake in the food offered to the 
Lord in violation of the smRti-s, yAmunAcArya gives evidence from many 
samhitA-s and smRti-s and points out that this applies only to the food 
offered to other gods, and not to the sacred prasAdam offered to Lord 
vishNu.  The naivedya offered to bhagavAn is holy, and there is nothing to 
dispute this.

8. Brahminical character vs. earning livelihood:

On the contention that the bhAgavata-s are not orthodox brAhmaNa-s because 
they worshipped the Lord for their livelihood, yAmunAcArya points out that 
except under dire financial conditions, this is not the case, and even when 
this is the case, this has nothing to do with their brAhmanical character.  
It is only when worship is done with greed as the motive, that this is 
unacceptable.

9. Refutation of mimAmsaka's position on VAsudeva Being Deceitful:

yAmunAcArya points out that until there is reason to believe beyond doubt 
that a certain utterance is not dependable, there is no reason to doubt its 
validity.  Since the upanishad-s glorify the author of the pA'ncarAtra as 
Omniscient and Merciful, there is no reason to assign any evil designs in 
Him in composing these Agama-s.

10, 11. Response to the Objection that a Tantric Procedure is Specified for 
a Karma when a Vedic Procedure already exists, and So Agama is Anti-vedic:

Regarding the objection that for the same karma, pA'ncarAtra provides for a 
tantric rite when there is a prescribed vedic rite and so pA'ncarAtra is 
anti-vedic, I did not find a direct explanation.  However, based on SrI 
deSikan's nyAsa vimSati and other writings, I feel that a justifiable 
explanation is that the veda-s limit the vedic rites only to those who are 
qualified to perform these by their varNa etc., whereas the tantric rites 
are open to anyone without these restrictions.  An example is the prapatti 
or bhara-nyAsa, for which svAmi deSikan clearly points out that those who 
cannot utter the vedic mantra-s required for the vedic procedure should 
follow the tantric procedure.  So it is purely because of His infinite Mercy 
or karuNA that SrIman nArayaNa gave the pA'ncarAtra Agama so that people who 
cannot perform the vedic rites can still perform the same rites using the 
Agama or tantric procedure.
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