| Vol 02.002 |
25 December, 1998
|
| In this Issue:
1. Editorial 2. Acharya Vamsa Vriksham - Part 26 - Anbil Ramaswamy 3. PradhAna Sathakam - Part 7 - V. Sadagopan 4. panchratra - part 4 - N krishnamcahri 5. SampradAya pada thittam - part 3 - Sri Anbil Ramaswamy (Learn our sampradhAyam the easy way - Course for kids biginners) |
||
Dear Bhagavatas,
You will be happy to know that Parvaakkottai Sri Gopala Desika Maha Desikan, Prakritam Acharya of Poundarikapuram Asramam has consented to bless us with His Anugraha Bhashanam on 2nd January 1999. What a way to start a HAPPY NEW YEAR ! We are extremely grateful to the board members of Sri Ahobila Muth, USA for their help and support in providing access to the teleconferencing bridge network for the Upanyasam and other logistics in the USA. Arrangements for this Upanyasam will be similar to that of the Anugraha BhashaNam by H.H. the 45th Jeeyar of Ahobila Matham. The cost per family will be $10.00. Of course, this does not include the cost of the long distance call to the bridge network. All interested Bhaktas will be responsible only for the long distance call to the tele conferencing bridge.
Please note that "YOU WILL NOT BE CHARGED ANYTHING FOR THE CALL TO INDIA". Sri Murali Rangaswamy has kindly agreed to make the call to India and bear the resulting cost. Please contact him at - rangaswamy_m@hotmail.com to sign up for the Upanyasam. Further details pertaining to the Upanyasam will be announced by him shortly. Please also take a look at Sri Poundrika Puram Andavan Ashram Web site @ http://www.geocities.com/Athens/Troy/9878/
Namo Narayana,
Anbil Ramaswamy
You may Contanct Saranagathi editorial board at Ramanbil@aol.com or Sgopan@computer.net or srengara@hotmail.com
2. ACHARYA VAMSA VRIKSHAM - Part - 26
Period - I : SWAMI DESIKA & HIS TIMES -6 SENIOR CONTEMPORARIES
OF SWAMI DESIKA
Anbil Ramaswamy
The contemporaries of Swami Desika fall under 3 categories.
I. Those who were far senior to him having attained 100 years or more in age already when Swami Desika was born (e.g) Sudarsana Bhattar, Vadakku Tiruveethip Pillai, Nadadur Ammaal. and Periya Vaachaan Pillai.
II. Those who were more or less coeval ,being in their 40s. 50s and 60s and lived and interacted with Swami (e.g) Pillai Lokaachaariar, Azhagiya Manavaalap Perumaal Naayanaar and Appullaar ( his uncle)
III. Those who were far junior to him having been born between 18 to 50 years after the birth of Swami and were his Sishyas.(e.g) Brahma Tantra Swatantrar, Tiruvoimozhip Pillai and Nainaaraachaar. [NOTE : There were many more notable personalities who lived at that time (with or without interacting with Swami) and can be called his contemporaries. Some of them are referred in subsequent posts. Those not referred to are not any the less important but it is due to lack of information) that they have been so left out. Even in the case of those mentioned, it is not claimed that we have covered all details about them because our postings represent just what material became available from various sources at the time of writing. We will be grateful for any further information in addition to or in modification of the facts, chronology etc based on APPROPRIATE AUTHORITY ] His Sishyas include Pillai Lokaachaarya (his son) who was to become the forerunner of the Vanamaamalai Mutt to emerge after 3 Sishya generations. His other Sishya was Sri Rangaachaarya who was to herald the line of Ahobila Mutt that will get established after 4 Sishya generations.
The following table will show the developments, but we will discuss the details later.
Vadakku Tiruveedhip Pillai I ------------------------------------------------------------------ Pillai Lokachaarya Sri Rangarajar Tiruvoimozhip Pillai Sri KesavAchAriAr Manavaalaa Maa Munigal Sri Srinivasaachaar Sri Kesavaachaariar Bhattar Piraan AadhiVan Satakopar the first Mataathipathi of (first Mataathipathi Vanamaamalai Mutt) of Sri Ahobila Mutt)
I. SENIOR CONTEMPORARIES OF SWAMI DESIKA
We saw that in those days most of our Acharyas ( with the exception of a very few)lived for a century or more. So, there is no wonder that while we refer to the contemporaries of Swami Desika, we come across quite a few Senior contemporaries.(1) SUDARSANA BHATTAR (aka. SUDARSANA SURI)
We have explained about this Acharya in our postings on Swami Desika
(i) how when Sri Pillai Lokaachaarya, Sri Periya Vaachaan Pillai, and others
sought his counsel on meeting the challenge of Maayaavaadhis, he caused
summoning our Swami to engage in the debate with them and (ii) how when
during the sack of Srirangam by Muslim marauders, when his counsel was
sought, he entrusted his two sons and the valuable manuscripts of Sruta
Prakaasika to Swami Desika for safe custody.
(2) VADAKKU TIRUVEEDHIP PILLAI
He was born in1159 AD (Pramaadi) in the month of Ani and constellation
of Swathi (MSR). He must have been about 109 years of age when Swami was
born (in 1268 AD). He was the prime Sishya of Nampillai. He was the father
of two illustrious sons Pillai Lokaachaarya and Azhagiya Manavaalp Perumaal
Naayanaar. It was he who chronicled Nampillais Eedu commentary of Tiruvoimozhi
under the title of Bhagavad Vishayam. His Tanian reads as follows:
Sri Krishna Paada Paadaabje Namaami Sirasaa Sadhaa |
Yat Praasaada Prabhaavena Sarva Siddhir Abhooth Mama ||
(3) VAATSYA VARADAACHAARYA ( NADADUR AMMAAL)
We have already explained about this Acharya as being one of the Simhasana
Adhipathis installed by Bhagavad Ramanuja and also while describing his
meeting with our Swami. His period is placed from 1165 AD (Partiba) to
1275 AD. (Yuva)This means that he must have been around 103 years of age
at the time birth of our Swami. He is reported to have met with our Swami
when our Swami was just 5 years old which means the Acharya should have
been at least 108 years when he met with our Swami. Ammaal felt sorry that
he had become too old to take up the Acharyatvam for our Swami and asked
Appullaar to act in his place. He attained Paramapadam in his 110th year(1275
AD)
(4) PERIYA VAACHAAN PILLAI
Another grand old man, his date of birth is believed to be around 1167
AD. If this were correct, he must have been at least 101 years of age at
the time of birth of our Swami in 1268 AD . He was born in the month of
Avani and Rohini Nakshatram ( the same as that of Lord Krishna)- (SAA).
He must have been much more advanced in age, during the Muslim invasion
of Srirangam when he is said to be one of those who deliberated under the
leadership of Sudarsana Bhattar for meeting the challenge. He was himself
a Sishya of Nampillai. He wrote extensive explanations to all the 4,000
hymns of Divya Prabhandam and was renowned as the "Vyaakhyaana Chakravarthi"-
Emperor among Commentators. With the blessings of Nampillai, he wrote also
the 24,000 Padi commentary on Tiruvoimozhi.
His other works include- Tanislokee, Prabhanda Rahasyam, 3,000 Padi of Tiruppaavai, Maanicka Maalai, Navaratna Maalai, Sakala Pramaana Taatparyam, Abhaya Pradaana Vyaakhyaanam, Charama Rahasyam, Anusanthaana Rahasyam, Niyamanappadi (or Nigamanappadi) besides commentaries on Jitante Stotram, Ramanujas Gadhya Trayam, Aalawandaars Stotra Ratnam, Chatusslokee etc. His Tanian reads as follows:
Srimad Krishna Samaahvaaya Namo Yaamuna Soonave |Anbil Ramaswamy
Yad Kadaakshaika Lakshyaanaam Sulabhah Sridharas Sadhaa ||
3. pradhAna
sadakam - part 7
V. Sadagopan
31/100: The Importance of Tathpurusha SamAsam in the NaarAyaNa sabdham of Moola manthram The third padham in the Moola manthram is "NaarAyanAya ". This padham prominently salutes the Lord , who stands in as SiddhOpAyam and is therefore a glorious name that reveals His unmatched mahimA and compassion .
In Sanskrit , when two self-standing words are combined to form a new word , the effect is called "SamAsam "; when a compound word made up otwo or more words is split into the individual componebts , the process is known as Vigraham . In Tamil, "SamAsam " is called "piNarchi".
The padham "NaarAyanA " is a samaasam , which is made up of the two words , "naara" and "ayana " , since SamAsam by definition is made up from the union of two or more words .
In Sanskrit , there are two kinds of SamAsams to form compound words : (1) BhauvrIhi (2)tathpurusham . When we split the "naarAyaNa " sabdham into these two kinds of SamAsams , we get different meanings .
In BahuvrIhi splitting , "naarAyaNaya" splits as , " naarA:+ ayanam +yasya ". In Tathpurusha SamAsam , the same "naarAyaNaaya "splits as "naarANAm+ayanam " .
"naara" means Jeevan , which does not perish. IN Sanskrit , the word "ru" , which is derived from "ra" means that which is perishable.The prefix "na" before "ra" implies that Nara is imperishable. In our siddhaantham , naara , the jeevan is eternal.
"ayanam " has three meanings :(1) a resting place/ abode /support (2) UpayA or means and (3) fruit or objective . The BahuvrIhi samaasam suggests NaarAyaNA is the one for whom the Jeevans serve as the abode or resting place. He is their antharvyApthi or NaarAyaNA is the inner resident of all chethanms. The Tathpurusha SamAsam indicates that NaarAyaNA stands as the UpAyam for the JIvans. Among the two samaasams, Tathpurusha SaamAsam is pradhAnam for the understanding of "NaarAyaNa " sabdham, since it reveals that Sriman NaarAyaNA is the means for Prapatthi and Moksham .
32/100: What is PradhAnam among the ten meanings of the Moola Manthram
?
There are ten meanings for the Moola Manthram as a result of permutaions
and combinations of the different words that make it . These ten meanings
refer to one or more of the following categories : SvarUpam , UpAyam and
palan . Some deal with either SvarUpam or UpAyam or Palan only . Some deal
with combinations of two of the above three categories (viz), the meanings
alluding to upAyam and palan .Others dal with all the three of them . In
looking for the most supreme among the ten possible meanings for the Moola
Manthram , one recognizes that the one with the meaning that integrates
all the three (SvarUpam ,UpAyam and Palan ) is of the highest category
. That One is PradhAnam .
Oppiliappan Koil VaradachAri SadagOpan
4. pAncarAtra -
Part 4
N. KrishnamAchAri
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 vaikhAnasa, 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 Sankara 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-smr*ti. Thr vrAtya community is decidedly non-vedic. Since the pA~ncarAtrin-s are referred to as sAttvata-s, they must be the same class of low-borns that is referred to in the smr*ti, 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 smr*ti, 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 smr*ti-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: Sankara'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 apaurusheya (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 Sankara'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 occular 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 manusmr*ti (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-smr*ti. He illustrates this by pointing out that the same manu-smr*ti (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 smr*ti-s, yAmunAcArya gives evidence from many samhitA-s and smr*ti-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 the veda-s limit the vedic rite 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.
kr*shNamAcAryan
5.
Learn our SampradAyam the easy way (Course for Kids)
Grade 1 for Beginners Lesson 3: VEDAM (The Holiest Scriptures)
presented by Anbil Ramaswami
The word "VEDAM" means that which informs the eternal truths. They represent our holiest of the holy Scriptures in our Siddhantam. What cannot be perceived with our physical eyes can be cognized only through Vedam. In Tamil, it is called MARAI. It is so called because it reveals to our intellect what lies hidden from our sight. That which is preserved as a great treasure away from public gaze is called Marai.
The origin of Vedam is not known. It was not written by anyone. It is totally different from what is created by human effort and human intelligence. It is, therefore, called Apourusheyam- which means unauthored.
Vedam is the foundation of everything in our Siddhantam; It is eternal as known by the term "SanAthanam"; It is indestructible; It has powers to regulate all activities and sustain all existence as expressed by the term "Dharmam." It is, therefore, the fountainhead of "SanAthana Dharmam" The one who follows the commands of Vedam is called "Vaidheekan"
Vedam has four divisions. Sage Vyasa who is an incarnation of Bhagavan classified Vedam into these four divisions. The four divisions are known as Rig Vedam, Yajur Vedam, Saama Vedam and Atharvana Vedam. Between them, they contain all that one needs to know. Those who learn and recite the mantras in the respective divisions are known by the names of the respective divisions like, Rigvedhi, Yajurvedhi, Saamavedhi and Atharvanavedhi. Those who have learned two of them are called "Dwivedhis" (Dwi means two), those who have learned three of them are called "Thrivedhis" (Thri means three) and those who have learned all the four are called "Chaturvedhis" (Chatur means four)
Vedas should be learned properly at the feet of an Acharya. This is called "Odhutal" in Tamil. and "Veda Adhyayanam" in Sanskrit. Those who have done Veda Adhyayanam were held in great esteem. The greatest treasure one could possibly acquire is knowledge of the Vedas. The words of those who have acquired such knowledge are deemed to have unparalleled purity and efficacy.
There are, however, some restrictions as to the eligibility to learn Vedas. Only those who have had "Upanayanam" (the ceremony of wearing the sacred thread) are eligible to commence study of the Vedas. Those eligible to recite Vedas but do not engage in such recitation were looked down upon as misfits and were ignored. If those who were not so eligible resort to study Vedas, such study will not yield the desired results. Even for those eligible to recite Vedas, the recitation should be done with utmost care and diligence as to pronunciation, intonation etc. An incorrect pronunciation might lead to disastrous consequences.
Here is a story to illustrate the magnitude of the Vedas. There was a sage who learned the Vedas continuously for one hundred years. As his lifetime was about to end, the Lord of death appeared before him. The Sage requested him to grant another 100 years of life to help him complete the studies. Though the Lord of death was surprised at this strange request, he consented and disappeared. When the extended period came to a close, the Lord of death appeared again and again did the sage come up with a request for another extension. This was repeated for quite a few times. Every time, the Lord appeared, the Sage was sure to ask for further extensions. Finally, the Lord of death told him that it was difficult for him to call on the Sage at the end of every century and suggested that the Sage ask for an extension as long as he wanted even if it be in terms of millenniums. The Sage was wonderstruck and stood mute with eyes closed and hands folded -- not knowing what to ask This sage was none other than the great Bharadwaja.
The Lord of death asked Bharadwaja to open his eyes and tell what he saw. The Sage opened his eyes and saw three huge mountains rising up to scrape the skies. The Lord of death gathered in his palm just one handful of mud from each of the three mountains and said what the sage had learned so far was only 3 handfuls whereas what he had yet to learn was about the dimensions of the 3 mountains. Bharadwaja realized that the Vedas were immeasurable. The four-faced Brahma, the Lord of creation declared that Vedas are his very eyes; Vedas were his very breath; Vedas were his very wealth; It is the Vedas that determine what is virtue and what is vice. It is because of this, our Acharyas have advised us that it would suffice to learn whatever we could to the best of our ability. What is more important is to follow in practice what we have learned.
NOTE: You may find out from your elders as to which Veda do you belong.
QUESTIONS:
- What is meant by the term "Vedam"?
- What is the meaning of the term "Marai"?
- What are the divisions of the Vedas?
- Who classified the Vedas?
- State the specialties of the Vedas?
- How did Bharadwaja learn that the Vedas are immeasurable?
- What did Brahma declare about the Vedas?
- Who is a "Vaidheekan"?
- Who can recite the Vedas?
- What will happen when Veda is recited by one not eligible to do so?
- What will happen when an eligible person recites without caring for pronunciation, intonation, etc.?