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.05 / ISSUE # 21 dated 11th June 2004
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EDITORIAL:
Dear Bhaagavtas:
You know that I do not feature appeals for funds unless I am personally
convinced of the genuineness of the cause and that the donations will be
utilized fully for the purpose for which intended. Here is one that
satisfies the above criteria. Bhaagavatas may wish to send their checks
addressed to R.Srinivasan, who is managing the Ashramam, citing this appeal.
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SRI RAMANUJA ASHRAMAM,
(located at Vijaya Chakra Avenue, Near Nemellee Road,
Chellaperumal Nagar, Sriperumbudur -602 105 Phone: 913-32724)
Chennai Address: R.Srinivasan, Manager,32 Kesavaperumal Eastward Street,
Mylapore, Chennai -600 004 Phone 2461 2758
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The above Ashramam was started for the aged on 24th April 1994. Over the
last 10 years, nearly 75 people have benefited from this Ashramam. Ashramam
is housed in an area of 1800 Sq. feet with 15 rooms. Each resident is
provided with a separate room with ceiling fan and bed. Other facilities are
common. It provides accommodation and food to Senior citizens aged 75 and
above, who of course, contribute a monthly subscription just enough to meet
the expenses of their upkeep. 2 of them aged 82 and 86 are given free food
and accommodation as they are completely destitute. In case of those who are
thoroughly destitute, if and when they die in the Ashramam, their funeral is
also taken care by the Ashramam in a befitting manner.
In the Ashramam, Sri Tiruvenkatamudaiyan and Sri Ramanuja Vigrahams are
installed and daily poojas are conducted with Tiruppavai Sathumurai in the
morning and Vishnu Sahasranama Parayanam in the evening. Tirunakshatrams of
Alwars and Acharyas are celebrated with devotion.
At the moment due to the acute water scarcity, a jet pump to improve
drinking water facilities costing Rs.20,000 is required. Also, we are
planning to build three 10x10 rooms in the first floor to accommodate
increasing requests for admission. I appeal to all philanthropic minded to
donate for the above needs especially for this jet pump to solve the water
problem. I request you to send the donations by check/draft to the Mylapore
address given on top of this letter. Printed receipts in the name of the
Ashramam will be sent to you for the donations received.
Thanking you
(Sd) R.Srinivasan
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IN THIS ISSUE
1. SWAMI NAMMAZHWAR ?Part 2(Anbil Ramaswamy)
2. IMPORTANT DAYS IN ANI MONTH
3. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 24
THE GLORY OF AANGIRASA GOTRAM ? PART 8
(Anbil Ramaswamy)
4. FROM MAHABHARATA: ?YAKSHA PRASNAM?
PART 42: PRASNAM 106
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Government of India.
5. PANCARATRA ? PART 7 (Concluded)
By Sri N.Krishnamachariar Swami of Chicago
=============================================================
139 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 &
- 20 Issues of Vol. 5
These issues have been archived for public view at -
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by Sri Diwakar Kannan (diwakark@xxxx)
You may also view the archives at http://www.ibiblio.org/sripedia maintained
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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
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Tell your friends to join by sending an email to
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Ever at your service
Dasoham
Anbil Ramaswamy,
Editor & Publisher,
?Sri Ranga Sri?
x=========================================================
1. SWAMI NAMMAZHWAR SNIPPETS ?
Part 2 TIRUVASIRIYAM
(Anbil Ramaswamy)
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Tiruvasiriyam is considered to be the essence of Yajur Vedam. In this, Swami
Nammazhwar, wonders why people do not realize their ultimate goal of Moksha
but waste their lives over futile things in life. He brings this out in the
Tiruvasiriyam Pasuram which means:
?The Lord created the entire universe. Once, He saved it by taking the form
of a wild boar. At the time of deluge, He kept the whole universe with all
its inhabitants in His tummy and when the time came, He released them for
another lease of life. He takes care of all the needs of everyone. When such
an all merciful Lord is there, it is intriguing why people ignore Him and
run after petty deities mentioned in some insignificant contexts in the
Saastras and thus are permanently condemned to the miserable cycle of
existence. It is like disregarding one?s own mother who gave birth and
celebrating a mere log of wood by giving it ceremonial bath and offering
even meat by killing creatures! They do so only in the false hope of
securing some evanescent worldly benefits. Though they may at first appear
pleasant, ultimately, they will lead to further misery by pushing them down
into the mire of Samsaara?
He feels sorry for such ignorant folk and exhorts them not to be misled but
to return to the royal road to MOksha viz Devotion to Lord Narayana.
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Nammazhwar Snippets To Continue --------
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2. IMPORTANT DAYS IN ANI MONTH
------------------------------------------------------
Panchangam Date/ English Date/Day/ Star/ Event/ Remarks
====================================================
01/06/15/04/Tuesday/ Ani begins
03/06/17/04/Thursday/ Amavasya
05/06/19/04/Saturday/Tiruvadirai/ AM39, Devanatha TTMD
08/06/22/04/Tuesday/ Aslesha/ Maraneri Nambi
13/06/27/04/Sunday/Chitrai/ Tiruvaazhi Azhwar
14/06/28/04/Monday/ Swati/
PERIYAZHWAR,Vadakku TiruveedipPillai,
EngaLaazhwaan
Tiruvarangap PerumaaL Araiyar
15/06/29/04/Tuesday/ Sukla Paksha Ekaadasi
16/06/30/04/Wednesday/ Anusham/ SRI NATHAMUNIGAL
18/07/02/04/Friday/Moolam/TiruppuLI Azwar, PourNami
19/07/03/04/Saturday/ Pooradam/ Poundarikapuram Andavan
20/07/04/04/Sunday/ SravaNa Vratam, AM 13
24/07/08/04/Thursday/Utrattadi/AM 23
25/07/09/04/Friday/Revati/ KP2/2 Garudapuram Swami
29/07/13/04/Tuesday/ KrishNa Paksha Ekadasi
31/07/15/04/Thursday/ Mrigaseersham/ Velamur,Upanishad,
Bashyakarar, NP 32= AnnayayryaMD
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3. GOTRAS AND PRAVARAS ? AN OVERVIEW ? PART 24
THE GLORY OF AANGIRASA GOTRAM ? PART 8
(Anbil Ramaswamy)
(The previous Part 23 appeared in Vol.5.19 d/ 15th May 2004)
------------------------------------------------------------
DADEECHI MUNIVAR
Those who are familiar with Puranic lores would have known about the
greatness of this Munivar. They will know how Vritra, son of TvashTa started
on a rampage to devastate the whole earth and Indra had to kill him with his
Vajraayuda. Though Vajraayuda was a potent weapon, it was not powerful
enough to deal with Vritra. The celestials deliberated on the strategy to
eliminate him. Suddenly an idea flashed. They identified that the only
person who could help was this Dadeechi Munivar. This sage had been doing
penance for long and had preserved the accumulated power of penance in his
backbone. If this backbone could be conjoined with Vajraayudam and used,
Vritra was sure to fall. How is this possible, unless the Munivar himself
was killed in the first place? Who can do this? Will it not amount to
Brahmahatya?
There was only one way to do this. If the Munivar were to be persuaded to
give up his life voluntarily, his backbone would become available to Indra
without entailing the sin of Brahmahatya. When approached, the Munivar
readily agreed in the interests of the welfare of the world.
Do you know who this Dadeechi Munivar was?
He was the son of ?Atharva?.
Who was this ?Atharva??
He was none other than the famous ?Aangeerasa?
The entire lineage of Aangeeras was known for sacrificing themselves for the
sake of universal welfare. No wonder, Dadeechi followed the family
tradition.
Though he was known as Dadeechi and is being called so by PouraaNikas, his
real name was ?Dadhyang?.
The names of Atharva, the father of Dadhyang and Angeeras, his grandfather
appear in several contexts in the Vedas.
?tvaamagnE angeerasOguhaahitamanvavindan?
Taittriya Samhita 4.4.4
?Oh! Agni! When you were remaining in cognito, it was Angeeras who brought
you out by means of friction of pieces of wood called ?AraNi? That this same
Angeeras is also known as Atharva is gleaned from another Mantra thus:
atharvaa tvaa prathamO niramandhya agnEh/
tvaam agnEh pushkaraaddhyatharvaa niramndhata//
(Taittriya Samhita 4.1.3)
?Oh! Agni! It was Atharva who first found you by friction of pieces of wood
of AraNi. Actually, he brought you out from the lotus leaf?
Thus, both attribute the discovery of fire to Atharva and Angeeras. Scholars
conclude that both refer to the same person, who was the son of Brahma.
It is interesting to note that the names of Angeerasa and Atharva are also
applied to fire itself! Possibly, this is due to the fact that it was
Atharva was the pioneer in showing to the world the entity of fire and how
to do Soma yaga into fire.
MUNDAKOPANISHAD
In Mundakopanishad, there are several contexts linking Angeeras and Atharva.
1.1.1. commences with the saying that Brahma taught the Brahma Vidya first
to his son, Atharva.
1.1.2. says that Atharva initiated his son, Angeerasa and the latter
initiated Satyavaha (of Bharadwaja Gotram) into it.
1.1.3. says that Sounaka learned the Vidya from Angeerasa.
This leads to some confusion. The one who received the Akshara Vidya in the
first place was Atharva. If he is taken as Atharva 1, Angeerasa who came
after may be Atharvaa 2 a.k.a. Angeerasa 2
How Satyavahar, son of Bharadwaja comes into the picture? Satyvahar is the
son of Bharadwaja who himself belongs to the vamsam of Brihaspati and
Brihaspati was the son of Angeeras. How could Satyavahar teach Angeeras?
The answer is that it is this Angeerasa 2 who instructed Satyavahar and
Satyavahar passed it on to Angeerasa 3. It is from this Angeeras 3 that
Sounkaka learned Brahma Vidya.
Be that as it may, it is clear that Brahma Vidya has been the ancestral
property handed over from generation to generation of the Angeerasa lineage.
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To Continue?
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4. FROM MAHABharata: ?YAKSHA PRASNAM?
PART 42: PRASNAM 106
By Sri M.K. Ramaswamy Iyengar Swami,
Senior Officer of Govt. of India.
-----------------------------------------------------------
PRASNAM 106
YAKSHA:
?KASCHA KAAMAH SYAAT??
?WHAT IS DESIRE??
YUDISHTIRA:
?KAAMAH SAMSAARA HETUH?
?DESIRE IS THAT SUBTLE FORCE WHICH IMPELS THE CYCLE OF BIRTH, DEATH AND
REBIRTH?
NOTES:
Unless there is the desire to exist, to continue, to progress and to excel,
the world and all activities in the world would cease. Even the trees and
plant desire to be alive and thrive. Even the fruit that has ripened on the
stem of a tree desires to continue to be a part of that stem.
Phalaanaanaam pakhvaanaam naanyatra patanaath bhayam?
There is no greater dread experienced by the fruit except that it may fall
down from the stem, due to its ripe stage.
(V.R II.105.17)
The specialty about desire is that-
Naasti naaseeh na bhavishyad bhootam kaamaatmakaatparam /
yEtat saaram mahaaraaja!dharmaarthavatra samsritou //
(Santi Parva Ch.161.33)
Desire lives in every living being. There was never any time when it did not
have a desire, nor will there be any time in the future when it will not
have it. At the present time too desire exists. Indeed, desire is the very
essence of life that holds well even for achieving wealth and for earning
virtue.
In fact, it may be said that a terrible state of affairs will result should
desire vanish or cease to operate.
Naa kaamah kaamayathyartham naakaamO dharmam ichchati /
Naa kaamah kaamayaanOsti tasmaat kaamO visishyatE //
(Santi Parva Ch.161.28)
Why should desire be held so laudable? The fact of the matter is that if
desire does not propel, none would strive either to earn wealth or virtue or
in fact anything worthwhile. Everything and everybody would be reduced to
inertness.
It would not be appropriate to infer from YudhishTira?s reply that he
considers desire to be praiseworthy. The question sought a definition and
YudhishTira?s reply should be regarded as just that. His mind is seen
clearly, however, as by identifying desire as the prime cause for the
unceasing cycle of life with the dualities of birth, death, youth, old age
and so on. YudishTira has emphasized what life at large is not, namely, an
unmixed blessing.
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To Continue ?
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5. PANCARATRA ? PART 7 (Concluded)
By Sri N.Krishnamachariar Swami of Chicago
PA'ncarAtra - An Overview - Part 7.
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The vyUha Modes:
The vyUha mode of the Deity's being emphasizes the differential
manifestations and functions of the six attributes for the purposes of
creation and evolution of the world, for maintenance and protection of the
devotees, and for leading the devotees to salvation. In other words, in the
vyUha form the attributes become dynamic and express
themselves in the creation, protection and destruction.
Of the six qualities constituting the body of the Deity in the
transcendental mode, three (j~nAna, aiSvarya, and Sakti) are functionally in
a plane of rest, whereas the other three (bala, vIrya, and tejas) are in a
plane of activity. The qualities in the two planes pair with each other
resulting in the three vyUha forms (j~nAna and bala, aiSvarya and vIrya,
Sakti and tejas), corresponding to
samkarshaNa, pradyumna, and aniruddha respectively. Some samhitA-s talk of
four vyUhas including vAsudeva who has all six attributes in fullness,
whereas other samhitA-s, e.g., sAttvata samhitA, only consider three vyUha
forms. In some texts, distinction is made between para-vAsudeva - referring
to the transcendental mode of vAsudeva, and
VyUha-vAsudeva, referring to the vyUha mode of vAsudeva.
It is noted that in the transcendental mode all six qualities are equipotent
but unmanifest. In each of the vyUha modes again, all six qualities are
present, but two of these qualities are manifest while the other four are
dormant. The vyUha forms thus become operative in the physical and spiritual
evolution of beings, and thus become
significant.
Different samhitA-s differ on the actual functions assigned to the vyUha
forms. In general, aniruddha (Sakti) is associated with creation, pradyumna
with preservation (vIrya), and sankarshaNa (bala) with destruction or with
attaining salvation (j~nAna). vAsudeva is associated with dharma, the basis
for the cosmic order.
There is also a notion that the vyUha-s emanate in a sequence, sankarshaNa
from vAsudeva, pradyumna from sankarshaNa, and aniruddha from pradyumna.
But they do not undergo any change during such sequential appearance. The
simile given to illustrate this is the sequential lighting of one lamp from
another. Para-vAsudeva is like the seed which contains the entire tree, but
it manifests over a period of time.
The viSAkha-yUpa or the brahma-yUpa:
The concept of the vyUha emanations from para-vAsudeva is related to the
pillar of light resplendently located in SrI vaikuNTham, and said to be
assumed by the Deity for the purpose of meditation by the yogi-s. The
pillar has four nodes, each facing one of the four principal directions.
The topmost node is altogether bright light, representing
vyUha-vAsudeva. Nothing is discernible at this level except Pure Effulgence.
The next three levels descending downwards respectively represent
samkarshaNa, pradyumna, and aniruddha. At each level going down, the node
is more and more discernible, representing the para-vAsudeva assuming forms
to make it easier for the devotees to realize Him. Thus, samkarshaNa node
is red in color like ruby, pradyumana is yellow like burnished gold, and
aniruddha is black like rain-bearing cloud. As we descend down the tree,
more and more details are seen in the node including the weapons associated
with the form, the retinue, etc. The four nodes going from bottom up are
also equated to jAgrat (wakefulness), svapna (dream), deep sleep (sushupti),
and turIya (the state beyond it).
LakshmI-tantra also identifies samkarshaNa with the individual soul,
pradyumna with individual awareness (buddhi), and aniruddha with the sense
of ego (ahamkAra). The idea is that sankarshNa provides the foundation for
all the individual souls; pradyumna enters into the souls, seizes hold of
the faculty of awareness and distinguishes
between the subjective and objective frames of reference and aniruddha
projects the world of multiplicity and differentiations.
The concept illustrates the idea that the vyUha forms are no different from
the para-vAsudeva form, and also shows how the vyUha forms take shape. The
concept here is that Deity descends and becomes involved in the
transactional aspects of the world and is also more easily approached as we
go down the tree.
The vibhava mode:
The vibhava forms are special manifestations of the Deity on earth,
descending from aniruddha, who represents the bottom-most node of the
viSAkha-yUpa. For this reason they are called "descents' (avatAra-s) or
appearances on the earth. Since the viSAkha-yUpa is in SrIvaikuNTham, and
the vyUha modes are part of this pillar in SrIvaikuNTham, the Deity makes a
further descent to appear in this world in the vibhava mode so as to be
accessible to those who are not accomplished enough to reach Him in SrI
vaikuNTham, and is meant to secure the welfare of all mankind.
Three types of vibhava avatAra-s are distinguished - sAkshAt-avatAra or
svarUpa-avatAra - direct manifestation of the Deity's nature, guNa-avatAra -
the Deity's attributes taking possession in divine and human beings, and
amSa-avatAra-s - where some aspect or weapon of the
Deity incarnates itself to carry out the deity's will.
38 vibhava or incarnatory forms are identified in the sAttvata-samhitA.
Among these are the common forms which we are familiar with - the
daSAvatAra-s, padma-nAbha, ananta, viSva-rUpa, hamsa, etc.
The arcA mode:
sAttvata samhitA considers the arcA mode under the vibhava mode. arcA is the
form of the Deity represented by an icon which is transmuted into the very
form of the Deity full of the six divine attributes through the power of the
mantra-s used in the installation as well as subsequent worship. Therefore
the proper installation of the arcA mUrti with the prescribed Agama
procedures is very essential for the
power of the arcA mUrti, and also the proper subsequent maintenance of the
sanctity through proper ArAdhana-s, utsava-s and other regular and proper
worship.
The antaryAmi mode:
The antaryAmi mode is the extension of aniruddha in the hearts of all
devotees, without assuming a shape. As indicated earlier, not all samhitA-s
list the arcA and antaryAmi modes as separate modes. The sAttvata samhitA
considers the para and vyUha as the ones in SrI vaikuNTham and the vibhava
as all the forms on this earth.
pA'ncarAtra Practice:
The book by Prof. Ramachandra Rao published by the Kalpatharu Research
Academy contains a chapter with the above title. I am not including much of
the material covered there, but only a brief overview, followed by the part
relating to the pa'nca samskAra which many of us will be familiar with.
PA'ncarAtra, like other Agama-s, specifies worship of the Deity in concrete
forms, and specifies the need for obtaining proper eligibility for worship.
Worship can be performed in an icon, in fire, in water, or in one's own
heart. Of these, iconic worship is the easiest. When worshipping in one's
own heart, procedures like the placement (nyAsa), visualizing one's own body
as the temple of God, and identifying oneself with the Deity being
worshipped, are specified. The four vyUha forms, the twleve vyUhAntara
forms, and the thirty eight vibhava forms, each have their own mantra.
While chanting the mantra, the devotee must visualize the iconic form of the
Deity which the mantra represents.
Initiation is of three kinds: para-dIkshA (ultimately leads to salvation),
vyUha-dIkshA (calculated to accomplish worldly welfare and salvation), and
vibhava-dIkshA (only worldly welfare).
Initiation involves the following five consecrations (pa'nca samskAra):
1. Branding of heated metallic emblems of vishNu (viz. The conch and the
discus) on the arms of the devotee.
2. The wearing of marks on the forehead signifying devotion to vishNu
3. The bestowal of one of the names of vishNu (whichever form out of the
thirty-eight vibhava forms appeals to the devotee) - not one of the "nambi -
pimbi" names (recall the prabandham pASuram in this context).
4. The formal communication of the selected mantra for the above Deity
5. Fire-rituals.
Of these, the ritualistic branding is considered the most important, and is
a requisite for initiation. This is what marks a devotee as a vaishNava (a
person belonging entirely to vishNu).
Later samhitA-s give different definitions for the different types of
initiation, which we are not addressing here.
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