| Vol 02.001 |
14 November, 1998
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| In this Issue:
1. Editorial - SOME IMPORTANT ANNOUNCEMENTS 2. Acharya Vamsa Vriksham - Part 25 - Anbil Ramaswamy 3. PradhAna Sathakam - Part 6 - V. Sadagopan 4. Saranagathi - part 17 - Sampath Rengarajan |
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1. NOTE FROM
THE PUBLISHER
EDITORIAL- SOME IMPORTANT ANNOUNCEMENTS
Dear Bhagavatas,
A PRAYER AND AN APPEAL
Dear Readers/Contributors :
With the Divya dampathis's limitless anugrahams, we have completed one year of kaimkaryam to study the most important of all doctrines, (Viz)., Saranagathi . Your inputs and support has helped us to grow this journal to the readership level of 300 plus. Our Acharyas are very happy that we are performing this kaimkaryam and have endorsed these efforts wholeheartedly. May the anugrahams of our Acharyas and the Saranya Dampathis be with us in the coming year !
We look forward to another year of study and discussions on the magnificent aspects of Saranagathi Saasthram as revealed to us by the prathamacharyan to the present day Acharyas. We will strive to include additional contributions from Scholars in India and elsewhere in future issues. Please keep in touch and send your valued comments and observations on ways to enhance our outreach.
V.Sadagopan
Editor-in-Chief
Saranagathi Journal
Special Announcement
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2.
ACHARYA VAMSA VRIKSHAM- Part 25
Period I SWAMI DESIKA & HIS TIMES - 5
Anbil Ramaswamy
OTHER INCIDENTS IN THE LIFE OF SWAMI
(27) Once, a Vidwan by name, Krishna Misra challenged Swami Whether he could write a drama to match his own drama, 'Prabhoda SuryOdayam' Swami wrote within just ONE night 'Sankalpa SuryOdaya'- a marvelous allegorical drama in 10 Acts in which qualities like Viveka and evil tendencies like jealousy, greed etc., were personified as the dramatis personae. In appreciation of this, Krishna Misra and others honored Swami with the title of " Kavi Taarkika Simham"
(28) Similarly, a poet by name Dindima (14c AD) - a junior contemporary of Swami challenged him to write an epic poem to match his work entitled " Rama abhyudhayam". He wrote 'Yadhava abhyudhayam'- a poem of exquisite beauty which was praised by one and all and especially Appayya Dikshitar of Advaitha darsanam & yet an ardent admirer of Swami Desikan. This was praised by Dindima Kavi himself as follows:-
Vede Sanjnaata Khede Muni Jana Vachane Praapta Nityaavamaane Sankirne(meaning) "Due to the nature of Kaliyuga, great confusion arose; Vedas were misinterpreted; The sayings of great men were ignored; There came about an admixture of castes; The sacred scriptures lost their validity; Maayaavaadis were gloating in glee; Soonyavaada pervades everywhere untrammeled; Swami Desika appeared at this juncture as the very incarnation of the great bell of the Lord, vanquished all and established Dharma. All Glory unto him"
Sarva Varne Sathi Tadanugune Nishpramaane Puraane |
Maayaavaade Samode Kali Kalusha Vasaat Soonya Vaade Vivaade Dharma
Thraanaaya Yo Bhooth Sa Jayathi Bhagavaan Vishnu Gantaavataarah ||
(29) Once, when the Swami was staying in a Kshetram, he could not get anything to offer as Naivedyam to the Lord, he just offered some water to the Lord and went to bed with an empty stomach and a heavy heart. Suddenly, he was awakened by a farmer who reported that a white horse was grazing the crops in his field. Swami understood that it was the leela of Hayagriva and comforted the farmer. He asked the farmer to bring some milk and offered it to his upAsanA murthi. Thereupon, the horse disappeared.. Next morning, when the farmer went to the field, it was fully laden with fresh and green crop.
(30) He wrote a poem entitled ' Hamsa Sandesam' which far excelled the famous poem of Kalidasa viz., 'Megha Sandesam'
(31) Once when he returned after his daily rounds of begging for rice ( Uncha vritti), somebody out of pity at his utter penury had deposited a few gold coins to help him. When he noticed them he threw them out saying they were like vermins.
(32) A Vidwan by name Kandaadai Lakshmanaachar had committed some Apachaaram to Swami. Subsequently, he was found suffering from serious and incurable ailment. He rushed to Swami and begging his forgiveness, partook Swamis Sri Paada Theertham. Not only was he cured of his ailment completely but he was also blessed to have a son. He was named "Theertha Pillai" in honor of the drinking of the Sri Paada Theertham.
(33) A prolific writer, he wrote more than 100 works. His magnum opus is his 'Rahasya Traya Saram' in Manipravala style (a mixture of Sanskrit and Tamil) explaining in inimitable manner Tattva, Hita And Purushartha as well as the significance of the three great Mantras of Ashtakshara, Dvaya and Charama Sloka. This Rahasya Traya Sara is reckoned as one of the four works that any Srivaishnava should study the other three being Sri Bashya, Gita Bashya and the Nalayira Divya Prabandams.
SWAMI'S LAST DAYS:
Having lived a full and rich life for 101 years and satisfied with
his work on earth, Swami Desika cast his tabernacle of flesh, praying to
Udaiyavar and Appullaar by placing their Paadukas on his head which he
kept on the lap of Nainarachar and his feet on the lap of Brahma Tantra
Svatantrarar, while his Sishyas chanted Tiruvoimozhi and Upanishads. He
attained Paramapadam in Sowmya year in the month Kartigai in the asterism
of Kartikai. In the Kali yuga year 4471 which corresponds to 1369 AD.
TANIANS ON SWAMI DESIKA
A number of 'Thanians ' (laudatory dedication verses) were dedicated
to him.
(1) His son Varadacharya implores "the great lion of poetics and dialectics and the great preceptor of Vedanta (that Swami Venkatanatha was ) should reside in his heart always."
"Sriman Venkata Natharyah Kavitarkika Kesari/ Vedantacharya Varyo Mey Sannidhattam Sadaa Hridhi"
(2) Another one was by his disciple Brahma Tantra Swatantra which says:- " I salute the great Venkata Natha also called Vedanta Acharya and Lion among poets and logicians and who was well adorned by both Knowledge and discretion and who well deserved the grace of Srimad Ramanuja":
"Sri Ramanuja Daya Patram Gnana Vairaghya Bushanam Srimad Venkata Natharyam Vande Vedanta Desikam"
(3) Pillai Lokaachaarya, the doyen of Tenkalai Sampradaayam lavished a praise on Swami Desika that " For a person who desires to ascend up to the Heavens, even a single statement of the great Acharya , Tooppul Tiuvenkadamudaiyan ( Vedanta Desika ) uttered by him for the benefit of humanity would be sufficient to lift him up to his desired goal " -
Seeronru Tooppul Tiruvenkata mudaiyan Par onra chonna pazhamozhiyul |It is really intriguing to find that when all these leaders of the stature of Brahma Tantra Swatantrar and Pillai Lokaachaarya, have been honest in their approbation and lavish in their praise of this towering personality, some people try to totally black out any reference to Swami Vedanta Desika (while dwelling on Guru Parampara) as if he never existed or if he did, he was a persona- non- grata. This attempt is like that of the proverbial cat that closes its eyes and imagines that the world had disappeared!. This is also like an attempt to cover up the bright Sunshine in the sky with a handkerchief.
OronRu thane Amaiyado Dharaniyil Vazhvorkku Vanerap Pomalavum Vazhvu ||
Others, grudgingly mention and that too very casually, perhaps, by way of concession - about this great Colossus who strode over the Srivaishnava firmament like the lion among poets and logicians and shines to this day and forever, as an unfailing source of inspiration and guidance to genuine Srivaishnavas.
Kavi Taarkika Simhaaya Kalyaana Guna Saaline |
Srimate Venkatesaaya Vedaanta Gurave Namah ||
Anbil Ramaswamy
The Important aspects of Nama: sabdham (22-30)
22/100 :The connection of Nama: sabdham to Prapatthi: The acquisition of the knowledge that the Jeevan is subservient to the Lord and that Lord is its Swami is the prerequisite to perform Bhakthi and Prapatthi yOgams that lead to the realization of Moksham. The middle word in AshtAksharam, " Nama :" succinctly refers to Praaptthi with its angAs.This act of Prapatthi (saanga-prapadhanam) is more important (prAdhAnyam) than Bhakthi as UpAya - anushtAnam for Moksham.
23/100 : PrAdhanyam (Superiority) of the angi over angAs in Prapatthi:
This prapatthi as an upAya-anushtAnam has five limbs (angAs) such as aanukUlya sankalpam et al. Even more important than the 5 angAs is the angi, which is the act of samarpaNam of the aathmA at the Lord's lotus feet as His property.Angi is thus prAdhAnyam over the angAs.
24/100: The Importance of BharanyAsam over the other two :
Praaptthi consists of three samarpaNams or offerings at the sacred feet of our Lord :
(1) samarpaNam of the aathmA to the Lord : SvarUpa SamarpaNam(the "aham" part of the first verse of NyAsa dasakam and the "yOsmyaham sakalam " part of AlavandhAr's sthOthra rathna slOkam). Here the one performing prapatthi gives up the thought that he is the doer and that anything belongs to him.
(2) SamarpaNam of the responsibilities of protection of the aathmA and the granting of Moksham to the Lord (Bhara SamarpaNam, BharanyAsam, Aathma nikshEpaNam).
(3) SamarpaNam of the fruits of such protection to the Lord Himself (phala samarpaNam). Here, the fruits arising from Prapatthi is also placed at the Lotus feet of the Lord as belonging to Him.
Both SavarUpa and Phala SamarpaNam belong to the category of Tattva Jn~Anam associated with Prapatthi. Bhara samarpaNa however does not belong to this category of tattva-Jn~Anam. Therefore, Bhara SamarpaNma has pradhAnam (priority) over the other two kinds of SamarpaNams.
25/100 : In the injunctions related to the performance of BharanyAsam or Bhara samarpaNma covered by charama slOkam, the command, "SaraNam Vraja" is pradhAnam.
26/100 : The Lord is PradhAnam over the upAyam of Prapatthi
Prapatthi is an act to be performed by the chEthanan and hence it is considered as SaadhyOpAyam. By this act of Prapatthi, Lord comes under the influence (vasIkaraNam) of the chEthanan. Prior to that act of prapatthi, Sriman NaarAyaNA was not accessible to the chEthanan and therefore has remained as SiddhOpAyam. Our Lord is the root cause of every thing (KaaraNathvam). He is totally independent (svatantrathvam). He stands as the direct means for granting Moksham.Therefore, compared to Prapatthi, which is only an upAyA, EmperumAn who as UpEyA receives and accepts the Bhara SamarpaNam is PradhAnam.
27/100: The pradhAnam of SaadhyOpAyam in Nama: sabdham
Ahirbhudnya Samhithai intreprets the meaning of Nama: Sabdham in three different ways : sthUlam, Sookshmam and param. The intrepretation along the lines of VyAkaraNa saasthram yields the SthUlam aspect of Nama: sabdham. Here, the word Nama : is derived from "naamayathi" meaning to charm the Lord and to attract Him (VasIkaraNam). This in turn connects the Nama: sabdham to the act of prapatthi with its five limbs (SaadhyOpAyam). In the intrepretation (sthUla yOjanai) along the sthUlA lines of the nama: sabdham, SaadhyOpAyam thus gains prominence.
28/100: Sookshma Yojanai & the praadhAnyam of the utter dependence of the Jivan on the Lord
The angam of Vedam known as Niruktham intreprets words according to etymology. In this glossorial intrepretatation, the word "nama:" splits as "na" and "ma". The aksharam , "ma" denotes Jeevan. "na" refers to no freedom (svanthram) of its own for the Jeevan. Therefore the combination of "na" and "ma" leading up to nama: sabdham points out that there is no independent existence for the Jeevan outside the Lord, its Master. The banishment of the thought of independence of its own away from that of the Lord is the prAdhaanyam in the Sookshma Yojanai of the nama: sabdham.
29/100: In Para YojanA, SaadhyOpAyam is PrAdhAnyam
Ahirbudhnya SamhithA provides again the meaning of "nama:" sabdham according to Para YojanA.This Para YojanA deals with the meaning of words as derived from akshara nigaNdu associated with the Rahasya sAsthrams. Aksharams are the letters of the alphabet; NigaNdu is the glossary of Vedic words as explained by Yaska in his work known as NirukthA. Thus this approach has Vedic sanctions (nigamanam).
According to Para YojanA intrepretation, "nama:" splits as the aksharams, "na", " ma ' and the visargam ":".The respective rahasya meanings of "ma", "na" and ":" are importance, upAyam (means) and EmperumAn.Thus this intrepretation asserts that namanam (prapatthi) is the most important means (pradhAnyam) to attain the grace of EmperumAn and Moksha Siddhi. Since Prapatthi as SaadhyOpAyam facilitates the vasIkaraNam of the Lord, Para YojanA points out SaraNAgathi is PrAdhAnyam as SaadhyOpAyam.
30/100 : SiddhOpAyam (EmperumAn) has PrAdhAnyam over Prapatthi, the SiddhOpAyam
According to the above parayOjanA intrepretation, nama: sabdham has EmperumAn (Sriman NaarAyaNA) as the embedded meaning. He is ancient and exists even before the performance of prapatthi (SaadhyOpAyam) by the chEthanA. Thus Sriman NArAyaNA as SiddhOpAyam is prAdhAnyam over Prapatthi, the SaadhyOpAyam.
Oppiliappan Koil VaradAchAri SadagOpan
4.Saranagathi
- part 17 - prathi koolya varjanam
Sampath Rengarajan
Once the jivAtma performs naicchi anusanthAnam and Akinchanya anusanthAnam and realizes its kArpanyam (inability) and expresses its inability to the Lord, it is the "AngyAi" or command of the Lord that such surrendered souls follows certain protocols in its rest of the life in the given birth. Such "AngYai" is conveyed to us through our poorvAchAryAs and are also relayed once again at the time of baranyAsam or saranAgathi when performed through the help of an AchAryA. These commands combined with the kArpanyam are also known "angAs" of a prpapanna. In the second line of his pasuram "nin aruLam", Swami Desikan delivered the essence of the second angA known as "prathi koolya varjanam".
The second line is given as follows with a simple meaning. This line will be dealt in great depth to distill the complete understanding of prathi koolya varjanam in the next several parts.
"nedunkAlam pizhai seytha nilai kazhinthEn"
line 2, "nin aruLam" Simple meaning:
For a very very long time i have been committing all aparAthams at
the holy feet of yours. And such state or nilai or situation has been cleared
now due to your "AruL".
pathi koolya varjanam:
The word "prathi" in general means that which is other than one's self or "anything" that is other than "something" for which one's self is part of. In Tamil it is also known as "ethir maRaiyAna oru poruL". i.e. One that is opposite or opposing a person or a concept or an act.
The word "kool" in tamil means "kooduthal" or one that joins or favours or supports. "kool" also means as root or Deeply embedded. Another meaning for Kool in a common usage when combined with other words is that which protect protect.
In the current context when the two words are added as "prathi koolya", it means (prathi) those who are other than ones who knows the true nature of self or One who opposes our true nature (the true nature of the self or jiVatma and its relationship to Eswaran) and (koolya) those who supports or favors or joins or deeply rooted with such "prathis" and are protecting them.
for a simple explanation, Sri periya vAcchAn pillai lists the possible "prathi koolyas" as follows.
- dEha Athma abimAnikaL: ie., those who think that their dEham or mortal body is their soul. It is said that such persons also think that all those that are "prathyAksham" are only true in nature. ie., such persons think that those that can be seen or heard or felt by this body alone are true in nature. It is also known that, for those who has "dEhAbhimAnam" and does not understand the fundamental principle that AthmA, the eternal one is the owner of the body.
- Vishayap pranavar i.,e in tamil it is known as "vishayatthil mandi iruppavar". ie, those who are addicted to material pleasures, commonly known as materialistic persons. Vishayap pranavar is also those who are bent on logical explanations and those who think they can explain anything by simple logic that the human mind can comprehend. ie., those who dare call everything else other than the single universal soul as false. It is said that such persons try to get their point of view validates using false logics that the human or jivAtma can perceive in its limited and clouded state. jivAtmAs faculties are limited when compared to "Eswaran". Besides, as long as the jivAtmA is on the other side of virajA river it is clouded by Sri Vishnu mAyA. It is said that these two types of "vishayp pranvar" are compared to persons trying to use a "torch" or "flash" light to identify Sun in a broad day and prove that "Sun" is after all a "Sun" that gives light to this world.
- In tamil, "dEhAth vyathriktham vEru oru vasthu undu enRu aRiyAthiruppavar": ie., the word "dEhAth Vyathiriktham means that which is distinct from the body. Certain people think that there is soul that exists but then they also think that the body is ultimate owner of the soul and not Eswaran. However it is conceived here that "Sarira - SarIri" doctrine is being referred to in pointing to "dEhAth vyathriktham" . ie., Sri PV pillai is referring to the "saarIrika Saasthram" here, which is rooted in the fundamental "Sri VisishtAdvaidhic principle", that "Eswaran" is the "SarIri and all (Jivans, AchEthanams) constitute His body.
When combining the composite word "prathi koolyA" and the word vAthi, it means those that who not only belongs to one of those three sections mentioned above as prati koolyAs but also those try to establish such prathi koolyAs's darsanam as the truth. The name of this angA or command or the title of this part is "prathi koolya varjanam" only, and not "prathi koolya vAthi varjanam". However, it is understood that the list of prathi koolyAs also include the "vAthis" who try to protect and establish prathikoolyAs. The word koolyA includes them as well.
The word varjanam in tamil means "othukkuthal or sErkAthu irutthal" ie., avoidance or not taking it or not allowing it to be a part of us. When we combine all the three words, prathi koolya varjanam it conveys many meanings. Varjanam or avoidance of Prathikoolyam (items to be avoided) is PrathikUlya Varjanam. ie., to avoid the prathi koolyAs. The broader meaning is derived from the premises. ie In the beginning it is said that these angAs are commands of the Lord, conveyed to a surrendered soul as its endeavor or its duty for the rest of its life. Since the prathi koolyAs advocate things opposite to the command or "Angyai" of the lord conveyed through shAsthram they are to be avoided. Only then a prpanna is free in his ordeal to follow the commands of the Lord in a true sense.
One may ask "Is this not hatred that Sri Krishna commands us to avoid in Srimadh bagwath Geetha ?
inthriyasya inthriyasya arthE rAga dhvEshou vyavasthithou |ie., inthriyAS have affinity to both desire and hatred. But one must not fall for them. In a simple meaning part of this conveys that Sri Krishna is commanding us to avoid hatred. What is being ordained for prapannAs is to avoid prathi koolyAs. Avoiding a "prathi koolyA" doesnot constitute to observing "hatred". There are several inner meanings that one may understand in regard to avoiding prathi koolyAs. This "AngA" has much more in conception such that we will deal this very extensively in the coming parts and attempt to understand this concept fully. Such meanings will also explain as to why this "avoidance" doesnot amount to "hatred".
dayO: vasam na AgathchEth thou hi asya paripanthinou ||
-Srimath bagwath Geetha (3.34)
However, the word "avoid" should not be taken lightly as well. ie., It does not simply means one will not merely join the prathi koolyAs. ie, in tamil one can say "sErAthu iruppathu porumO ?". ie., Is it enough if one simply does not join the prathi koolyAs?. One must understand that "Not joining them is slightly different from avoiding them". In simple terms it means that a prapanna will have nothing to do with the prathi koolyas at anytime. The main meaning that at first one may understand, is that a prapannA must avoid that which is opposite to the very "truth" that he/she has sought for.
The truth that prapannA has conceived and sough for is explained in simple terms as follows. While seeking for mOksham, the existence of this "AthmA" or "JIvan" is sought for as one who is subservient to Eswaran and would want to do eternal service to the Lord in Srivaikundam. Such jivAtmA also consideres that the para thathhuvam or Eswaran is an eternal truth and that it surrendered to such Eswaran. (ie., By seeking such destiny the JIvan also conceives that the "Eswara thatthuvam" is different from chEthana achEthana thatthuvam). Since the prathi koolyAs contradict these principles and the very destiny of surrendered souls, a prapannA will never have to do anything with these prathi koolyAs.
A prapannA will not take part in any of the act that is suggested by the prathi koolyAs as they are opposed to the "ShAsthrAs" that a prapannA has sought for and surrendered to. ie., the essence of the shAstrA is such that the state of "Eswaran" and the relationship of jIvAtma with Eswaran are eternal. The "shAstrA" is also such that they are the Lord's Aj~nA or command itself.
There are several questions that may arise in one's mind in understanding prathikoolya varjanam. Those questions will be listed and dealt in the coming parts in addition to the several underlying principles of prathi koolya varjanam as quoted from AzhwAr aruLichcheyals.
Swami Desikan thiruvadikaLe saraNam
Kadagakkudi Sampath Rengarajan