Vol 03.009
In this Issue:
1. Editorial
2. NikshEpa rakshA - Part 3/3 - Sri N.S.Anantha RangAchAri
3. Ubhaya Lingham - Part 2 - Sri M.S.Hari
4. DAsA - Part 2/2 - vEdhAnthin, Prof Sri. M.G.Prasad, New Jersey
5. What is in this week? List of festivals and events, this week
Dear BhakthAs:
The ninth issue of SaraNAgati is placed with the invocation: "Sriman NaarAyaNAyEthi SamarpayAmi".
There are three articles in this issue. Dr.N.S.Ananatha RangacchAr Swamy is concluding the three part series on "NikshEpa RakshA". Here he discusses the last three of the nine objections raised by opponents of SaraNAgathi as a direct and independent means for Moksham and provides a summary of Swamy Desikan's clear responses to each of these nine objections.
The second article is part 2 of a five part series on "Ubhaya Linga adhikaraNam" by Sriman M.S.Hari of Singapore and deals with some of the central doctrines of Sri VisishtAdvaitham.
The third article is the concluding part of the two part series on "DAsAs" by Professor M.G.Prasad. Here, the author discusses the unique anubhavams of two daasAs, Purandara DAsA and Kanaka DAsA, from KarnAtakA.
We request your feedbacks on the current articles and welcome suggestions on future areas to cover.
adiyEn,
Oppiliappan Koil VaradAchAri SatakOpan, Editor
http://www.srivaishnava.org/sgati/
2. NikshEpa rakshA - Part 3/3
Sri N.S.Anantha RangAchAri
SEVENTH OBJECTION : The next Objection related to the impossibility of Prapatti being observed as Prapatti requires the cessation of all activities.
The Objection is unfounded, as such a requirement is never accepted. A Prapanna is never seen to be totally actionless. Even the savants of the past have expounded "the giving up of all activities that are opposed to the activities of the Lord". Nowhere is it said that "sarva-pravrtti-nivrtti" is Prapatti. What is to be discarded is the idea that one can save oneself by one's own effort independent of the Lord. One should give up all efforts to seek protection from anyone other than the Lord. The involuntary functions like winking of the eyes, inhaling or exhaling and the performance of the ordained duties as devout worship of the Lord are not required to be given up. So this objection that Prapatti is impossible to be performed after giving up all activities does not stand.EIGHTH OBJECTION : The next objection is that Prapatti is not well-known as a "mOkshOpAya". In all the eighteen Vidyasthanas, the four tantras or the Shilpasastra, Prapatti is nowhere mentioned as a distinct means for gaining Moksha. What is Prapatti is not clearly known. So it is an unknown means. Moreover Mahavisvasa cannot be actualised.
Answer : By the term "achyAti" you cannot intend to say that the essential nature of Prapatti is not existent. This view is already refuted. You cannot even say that it is not a distinct and different means, because it is taught as a different and distinct means in Ahirbudhya Samhita and others. The mere fact that it is not taught profusely cannot contradict its teaching in a few places. The testemony of other schools like Sankhya and others is of no avail to us as we do not follow them closely. The great masters of yore like Valmiki, Parasara, Vyasa, Shuka, Shounaka and others have glorified this doctrine in their great works and so the above objection is totally utenable.
NINTH OBJECTION : Ninth and the final objection is that Prapatti is opposed to the Sampradaya or tradition. The ancient acharyas have not traditionally taught or practised Prapatti as an independent and different means to Moksha. It is taught only as an "anga" or accessory in Sri Bhashya and Gita Bhashya. There might be references to Prapatti but they are also for Karma, Jnana or Bhakti. So Prapatti is not the means according to the tradition.
Answer : Tradition or Sampradaya is of three types, namely, "upadEsa paramparA, anushTAna paramparA and nibandhana paramparA"| All these three are found in Prapatti. This is evidenced by the Srutis and Smrithis and these truths are also taught by the preceptors to their disciples.
The fact that Anga Prapatti is taught in the Sri Bhashya and others cannot contradict that Prapatti is an independent means as there is no statement like that anywhere. Sri Bhashyakara has practised and taught Prapatti as a direct and sufficient means to Moksha.
Conclusion : The fact that Prapatti is different and distinct from Upasana and that it is also a direct and independent means to Moksha becomes established as Prapatti is free from the incompatibilities like "Svaroopa anupapatti" and others. Thus this celebrated treatise has carefully examined the incompatibilities against Prapatti and has once & for all refuted them. Sri Vedanta Desika has thus ably expounded and established the doctrine of Prapatti on infalliable valid grounds.
3. Ubhaya Lingham - Part 2
Sri M.S.Hari, SingaporeThe key concept of VisistAdvaita is the body-soul relationship between the universe and the Brahman.
Every philosophical school of thought has its own unique concept that differentiates it from other schools of thought. These Other schools of thought may also contradict such concepts. Such concepts are called "PradhAna PratiTantram" in Sanskrit. In this article, the pradhAna pratiTantram of VisistAdvaita Shree Vaishnam is going to be discussed briefly.
The PradhAna Prathitantram of VisistAdvaita is "Sareera-Atma BhAva" otherwise called as "Sareera-Sareere Bhava" which is the "Body-Soul" relationship between the universe (all sentient (Chit/Jeeva) and insentient (Achit/non-living matter)) and the Brahman who is Lord Shreeman NArAyana ParamAtaman. The VEdhA seems to talk about the identity of the universe (all sentient (Chit/Jeeva) and insentient (Achit/non-living matter)) and the Brahman in certain verses called "Abheda Sruthi". The same VEdhA seems to talk about the categorical difference between the universe (all sentient (Chit/Jeeva) and insentient (Achit/non-living matter)) and the Brahman in verses called "Bheda Sruthi". There seems to be a contradiction in the premise of VEdhA.
When we study the entire VEdhA carefully , we find verses called "Gataka Sruti" which synchronize the "Abheda Sruthi" and the "Bheda Sruti" and make it clear that VEdhA has no contradiction in it and VedAs convey one idea based on the "Sareera-Atma BhAva".
Let us study the nature of body and soul in detail. Soul is the one that eternally and inseparably supports (AdhAra) controls (NiyAmaka) and owns (Seshi) the body for its purpose. Body is the one that is eternally and inseparably supported (Adheya), controlled (NiyAmya) and owned (Sesha) by the soul and exists for the purpose of the soul. This is the definition of soul and body respectively. Generally when we say "body", the picture of it which comes to a person's mind is "that which has head, legs, hands etc.". If we take the body of a snake, it does not possess legs, hands etc as it is found in human body. The body's physical form thus varies from species to species. Therefore the definition is not in terms of these physical natures but only of the definition given above holds good as far as the soul-body relationship is concerned.
Bhagavat RAmAnuja in his Shree BhAsya talks about this as "Yasya Chetanasya Yat Dravyam SarvAtmanA SwArthe Niyantum DhArayitum Cha Sakyam Tat Seshatayka Swaroopam Cha Tat Tasya Sareeram". He further stresses the same in his VedArtha Samgraha as "Prutak Sidhi Anarha AdhAra-Adheya BhAva: Niyantru NiyAmya BhAva: Sehsi-Sesha BhAvancha".
Through the above two passages, Bhagavat RAmAnuja says that the Brahman (Shreeman NArAyanan) supports , controls and owns the entire universe eternally and inseparably. The entire universe is supported controlled and owned by the Brahman and exists for the purpose of Brahman eternally and inseparably. Therefore the Brahman is the soul of the universe and the universe is the body of the Brahman. The swaroopam (reality-nature of being as such distinguishing itself from others) and sthithi (continuance of existence) of all chit and achit entities are supported by Brahman. The swaroopam (reality-nature of being as such), sthithi (continuance of existence) and pravruiti (actions) of all chith and achith entities are controlled by Brahman. The Brahman owns everything for Himself for His own purpose.
When the Gataka Sruthi is used to synchronize, the Abheda sruthi verses mean to tell that nothing other than the Brahman qualified by the universe as His body exists. In the same way when the Gataka sruthi verses are used to synchronize, the bheda sruthi verses mean to tell that the Brahman, who is the soul of the universe, is different from the universe, which is his body. Body and soul are different entities but they are inseparably related. The body is therefore called "Aprutak Siddha Visheshanam" meaning the body becomes the inseparable attribute of the soul. The term "Aprutak Siddha" rules out independent existence of the body. Without the soul, the body cannot have swaroopam. stiti and pravruiti. Also, the soul has no mode other than the body and therefore the body called the mode (Prakaram) of the soul.
This relation is to be eternally and inseparably present between the soul and the body otherwise the concept itself is ruled out. For example, assume that a man is supporting an object say "pot". Though he is the supporter and the pot is supported, the man cannot be the soul of the pot and the pot cannot be called as his body. This is because it is possible that the same pot can be supported by someone else (if he gives it to another person) or by something else say ground (if he keeps it on the ground). The inseparable eternal relation is not present here in this example. Similarly in an example, a man controls his servant by his order. Though the man is the controller and his servant is controlled, the man cannot be called as the soul of the servant and the servant cannot be called as his body. This is because it is possible that someone else can control the same servant. The inseparable eternal relation is not present in this example also. Following is another example where a man owns a land and gets benefits from it. Though the man is the owner of the land, enjoys the benefits from his land, and the land is owned and exists for the purpose of the man, the man cannot be called as the soul of the land and the land cannot be called as the body of the man. The inseparable eternal relation is not present in this example also, as another person can own the land if it is sold or seized.
The body-soul relationship between the Universe and the Brahman is eternal and inseparable. The universe cannot exist without the Brahman and the Brahman is not without the universe as his body. Before creation, the Brahman has the subtle Chith & Achith entities as his body. He creates the universe by giving expanded form, name etc to them. The form, name etc are given to the Chith entities as per their karma, which is without a beginning. The Brahman after creating the universe has the expanded universe as his body. Therefore the Brahman is declared as the material cause as well as instrumental cause of the universe. The Brahman has infinite divine qualities and is untouched by all impurities of the universe as He is the soul and the universe is His body.
This key concept of VisistAdvaita is declared by many verses in VEdhA explicitly like "Ya: Atmani Thistan Ya: AtmAnAm Antaro Yamayati Yam AtmA Na VEdhA Yasya Atma Sareeram" .(He is Vishnu who stands as soul and controller in the JeevAtman, who has the JeevAtman as His body whom the JeevAtman does not understands.)
Thus the PradhAna PratiTantram of VisistAdvaita is to be comprehended.
4. DAsA - Part 2/2 - vEdhAnthin
Prof Sri. M.G. Prasad, NewJerseyPURANDARA DASA AND KANAKA DASA
In the life of Purandara Dasa, turning point is when Srinivasa nayaka ( later known as Purandara dasa) one of the richest but miser merchant in Vijayanagara empire refused to give charity to a poor Bramhin who repeatedly requested money to perform sacred thread ceremony to his son. At that instant the poor bramhin went to Srinivasa nayaka's home and asked charity from Srinivasa nayaka'a wife Saraswati. She gave her nose ring to this bramhin which he brought to Srinivasa nayaka's shop for trading for money. At once, Srinivasa nayaka recognized that the nose ring belonged to his wife and was very upset. Immediately, Srinivasa nayaka kept the nose ring in a locker box and closed the shop and asked the bramhin to wait outside the shop. He then ran to his house with anger to check with his wife about the ring. As soon as he went home, he demanded the nose ring from his wife.
Saraswati was scared and helpless and went to the kitchen (as though to search for the nose ring). There she decided to drink poison at which instance, miraculously the nose ring fell into the cup. She immediately gave it to her husband. Srinivasa nayaka ran immediately to his shop and did not find the nose ring in the locker box. Also, the bramhin and his son were not there outside the shop. Here was Srinivasa nayaka who was attached to money and was careful in his trade could not understand the situation. All his ego and reasoning was dissolved by this mystical incident. He experienced utter helplessness. His total attachment to wealth was turned into a total detachment at the instant. His notion of freedom which was fully anchored to his wealth was destroyed and he lost his freedom totally. It occurred to him that the poor bramhin was none other than the Lord Himself in disguise. Thus, he was humbled by this unexplained phenomenon which was a miracle of GOD or Bhagavan.
Through this mystical experience, inner eyes opened for Srinivasa nayaka and thus he became Purandara dasa. The turn of events in the life of Kanaka dasa was different. He was formerly known as Thimmappa nayaka. He was born to his parents Beerappa and Bachamma, after their worship to Lord Srinivasa of Tirupati. Beerappa was an army commander in Vijayanagara empire. Thimmappa nayaka became very successful as a powerful army commander but was not much inclined to God and worship. Once Thimmappa nayaka found a treasure of gold for which he was called as Kanaka nayaka. However, after he lost his parents, his young wife died which made him mentally weak. Still he continued aggressively his work as commander and getting more involved in fights. Once, he was ordered to fight against rebellions. He fought unsuccessfully and he was wounded terribly. His own associates deserted and ignored him and he was left utterly helpless and alone on the ground at the brink of death. It is said that at that miraculous situation, a stranger (Lord Keshava) came to him and asked, " are you now ready to become a dasa?". At that instance Kanaka nayaka became a dasa. Again, the experience of unexplained phenomenon called God turned Kanaka nayaka into Kanaka dasa.
REFERENCES
- 'Amaravani' (12 Volumes), Lectures of Sri Ranga Sadguru (in Kannada) , Ashtanga Yoga Vijnana Mandiram, 957 Seshadri Iyer Road, Laxmipuaram, Mysore 570004, India, (1983-1998)
- Dasa Sahitya Vahini, (in Kannada) by Prof. Aralumallige Parthasarathi, Raghavendra Prakashana 194 Lakshmi Nilaya, Raghavendra colony, Chamarajpet, Banglore 560018, India (1997)
- Purandara Sahitya Darshana (4 volumes) (in Kannada), edited by Prof. S.K. Ramchandra Rao, published by Kannada and culture directorate, 14-3A Nripatunga Road, Bangalore 560002. (1985)
- Kanakadasaru (in Kannada) by Dr. M.K. Bharatiramanacharya, Shruti Prakashana Mandira, 266/8, Third main Road, Hanumanthanagar, Bangalore 560019, India (1991)
- Karnatakada Haridasaru (in Kannada), by Dr. H.K. Vedavyasacharya, Sri Parimala Samshodhana and Prakashana Mandira, Nanjanagudu, Karnataka, (1992).
5. What is in this week ?
May 29 - ekAdasi vratham
May 31 - Sri Ahobila muth 39th jeer Sri parAngusa yatheendra maha
Swami Desikann thiru nakshatthiram, agni nakshatthira
nivruthi
Jun 02 - Sri thiruk kOshtiyoor nambi thiru nakshatthiram,
bodhAnaya amAvAsyai
Jun 03 - Sri poundrika puram Andavan, Sri mannAr kOil Andavan Sri
Ranganatha maha Swami Desikann thiru nakshatthiram,
amavAsyai thithi
Jun 04 - Sri nAlu kavip perumAL nallAn thiru nakshatthiram. Sri
perumputhur Sri udayavar satha kalasa snapanam
Jun 05 - thrutheeyai, punarpoosam, vrushabam Subha muhoorttham
Jun 07 - Sri SingaperumAL kOil garuda sEvai
Jun 09 - Sri AzhwAr thiru nagari nava thiruppathi and Sri
viNNARRangarai Sri lakshmi samEtha Sri neelamEga perumAL
garuda sEvai
Jun 11 - Sri dasami, hastham, mithunam subha muhoorttham
Jun 12 - ekAdasi vratham
Jun 13 - Sri periya thiru malai nambi thiru nakshatthiram
Jun 14 - Sri nammAzwAr thiru nakshatthiram (already moved to May
due as explained in Sri Nrusimhapriya), Sri thiruvAy
mozhi pillAi thiru nakshatthiram, Thiruch chithra koodam
(Chidambaram) garuda sEvai, Mysore Sri Rangarajapuram
Sriranganatha vENu gOpalaswami thiruth thEr
Jun 15 - thiru allik kEni Sri theLLiya singaperumAL garuda sEvai
Jun 16 - Sri mannArkudi Sri rAjagOpalaswami theppam
Jun 19 - Sri kAnchipuram Sri jyEshtAbishEkam
Jun 20 - sravana vratham
Jun 28 - ekAdasi vratham, Sri Koorma Jayanthi