Vol 03.001 
12 April 2000

In this Issue:
1.  Editorial
2.  Adhikarana SArAvaLi - Part 1 - M S Hari, Singapore
3.  PradhAna Sathakam - Part 12 - V. Sadagopan
4.  UpakAra Sangraham part 4 -  U.Ve.Anantha Narasimhachar, Srirangam
5.  Upcoming Articles


Dear BhakthAs:

On this Sri Raama Navami day , it is our pleasure to  release  the first issue of the third volume of the SaraNAgathi journal .

The  Journal  was  started  on  Swamy Desikan's  Thiru nakshathram (PurattAsi SravaNam ) on October 11,  1997.  The  last  issue  was released on October 14,  1999.  In  between, We  as  a  team  have released 30 individual issues housed in two  volumes. We are ready now to start with the third volume  and  seek  AchAryAL's  and the dhivya dampathi's anugraham for continuing this  kaimkaryam to the Sri VaishNavite community in all humility.

Since October, 99 we were unable to release any new issues pending the definition of future directions of the journal.  Number of You have written asking about  the  timing of  the release of the next issue. The executive  committee  of  the  SaraNAgathi journal team has now completed the internal discussions  and  adopted  policies that would (1)help release future issues more frequently  and  (2) realize issues with a much broader particpation  by scholars  well versed in the intricacies of the  SaraNAgathi  doctrine as  taught by poorvAchAryALs. We have made some decisions to take SaraNAgathi journal to  the  next  plateau  of  excellence and it is  adiyEn's pleasure to share them with you.

At the outset , it is adiyEn's privelege  to  thank  Sriman  Anbil Ramaswamy, who has served as a publisher  since  the  start of the Journal. He has  been extremely helpful and  has given us valuable counsel. Sri Rengarajan carried a heavy load  of  responsibilities to serve as a co-editor and  supervised  the relese of the Journal as well as the maintenance of the membership data  base.  AdiyEn's deep thanks are to Sri Rengarajan for his tireless  services.  Sri  Venaktesh Elayavalli has excelled as the most capable webmaster  & has distinguished himself in the tradition of  his  excellent  Sri Vaishnava Universe web pages. The SaranAgathi  journal  web  pages designed by him are a pleasure to read and refer to.

We are making the  following  changes  for  the  implementation of decisions  made  to  enhance the reach and quality of our journal. Sri Rengarajan will serve now as the Publisher to bring the future issues  more  frequently  and  will  also  be the co-editor of the journal.

Sri Anbil Ramaswamy has  kindly accepted to serve as a SampAdhakar for the journal, a new post created to  benefit from his vast ties to the network of scholars in India. This is an  important role in  that the success of his efforts would  help  us  reach out to this distinguished  community  in  India   and  receive  articles   for publication from them. We are confident that his efforts will bear fruit in our quest for excellence of the journal.

AdiyEn will continue to serve as the Chief Editor &  Sri Venkatesh Elayavalli will continue to help us all through his innovative web page design skills .

It is our hope that the population  of  the  journal  issues  with authentic  articles  with  utmost respect for AchAryAs and AzhwArs outlining the ancient tenets  of  our Sri VaishNava darsanam would be  in  itself  a  kaimkaryam about  which  our AchAryALs  will be pleased. We will include a Q&A section to respond to  the  queries from readers and will attempt to get  authentic  answers from  the community of Sri VaishNavite scholars and our AchAryALs.

With the dhivya Dampathi's and our AchAryAL's  blessings, we  look forward  to  serving  you further. The  first  issue  of the third volume is  being  placed  in  your  hands  on  this  sacred day of PramAthi Sri Raama Navami. May the Sadas bless  these  efforts  to grow in the coming year of Vikramaa and thereafter!

Daasan ,

2. Adhikarana SArAvaLi - Part 1
S M Hari, Singapore

Swami dEsikan delivered an appoorva grantham  known as "Adhikarana SArAvaLi". In a nutshell, the contents of  the  Brahma  SutrAs are summarised by Swami Sri Desikan in his famous  and unparalled work, "AdhikArana SArAvaLi".

The  BrahmaSutrAs  are aphorisms composed by Veda Vyasa to explain the Brahma-KAndA.  The  upanishads  which  enlighten  us regarding the Brahman's swaroopA (reality), roopA (form), gunA (attributes), vibhuthi-aishwaryam   (lordship).  Shree  Bhagavadh  RAmAnuja  has delivered commentry on BrahmaSutrAs  and  explained  that only Sri VisishtAdhvaithA is Shree Vaishnavam's philosophy. The practice is the purport of the VEda and the philosophy of  VEda  VyAsA.  Swami NigamAntha  MahA DEsikan  who  is  an extraordinary AchAryA in our tradition has  delivered "Adhikarana  SArAvaLi"  wherein,  he  has delivered a hymn for each Adhikarana explained in Shree BhAshyA in a condensed form.

Adhikaranam is a sub-section in pAdhA of an AdyAyA in Brahma sutra. Each Adhikaranam has five components. They are Vishayam (Subject), Samsayam  (Doubt),  Poorva paksham   (Opponent  view),  SidhAntham (Established   truth  with  proof)  and  PrayOjanam  (Benefit   of establishing the truth with proof).

Each  chapter  in BrahmaSutrA  has sections called pAdhAs and each pAdhA has sub-sections called the AdhikaranAs. Each AdhikaranA has one to many sutrAs. The first chapter  is  sAmanvayA  which  deals with establishing Shreeman NArayaNA as Brahman  who  is  the  only cause of universe (all living and non-living things),  having  the universe as his body and he being the soul of  the  universe.  The second chapter is avirOdha, which  establishes  that  the  Brahman thus established in the  first  chapter,  cannot  be  refuted,  or rejected by any system. The third chapter is sAdhanA,  which deals with the means to attain the brahman's   lotus  feet.  The  fourth chapter is phala, which deals with  the  goal,  which  is  eternal bliss and service to the lotus feet of Lord Shreeman  NArayaNA  in the Paramapada VaikuntA,  which is  the  transcendental  eternal & ultimate place.
One sloka (Sanskrit)  from  Swamy  Desikan's  Adhikarana  SAravaLi (almost in the begining of the work) which explains the meaning of entire Brahma SutrAs is going  to  be  presented  along  with  its meaning as follows:

"Srashta Dehi Swanishta: Niravadhi  MahimA ApAsta BAdha: SritApta: KAtmA DEhEndriyAdEhE Uchita Jananakrut Samsrwtow Tantra VAhi NirdhOshatvAdi RamyO BhAhu Bhajana Padam SwArha Karma PrasAdya: PApachid Brahma NAdi Gatikrut AthivAhan SAmyadascha Atra Vedya:"

Meaning with chapter-pAdha summary is as follows (in brief):

PAdhA 1 : "Srashta" - Shreeman NArAyaNan is the Brahman who is the
           creator (& sustainer, destroyer) of the universe
PAdAh 2 : "DEhi" - Shreeman NArAyaNan has  all  the  sentient  and
          insentients (chit & achits) as his body & HE is the soul
PAdhA 3 : "Swanishta:" Shreeman NArAyaNan is  the Supreme Self and
          is the supporter/controller/sEshi of the universe and is
          unparalled and unsurpassed
PAdhA 4 : "Niravadhi MahimA" - Shreeman NArAyaNan is infinite with
          infinite supremacy.

PAdhA 1 : "ApAsta BAdha:" - The  supreme  self thus established in
          the first chapter cannot be  refuted  or rejected by any
          system like SAnkya, Yoga, CharuvAka, VaishEsika, Bauddha
          Jaina, Paasupata and others.
PAdhA 2 : "SritApta:" - The supreme self Shreeman NArAyaNA  is the
          only dependable for those who surrender to him as He  is
          the author of Shree PAncharAtrA  Agama  which  alone  is
          recognised by Brahma Sutra to be in accordance with  the
          VEda and equivalent to VEda.
PAdhA 3 : "KAtmA " -  Shreeman  NArAyaNA is the creator of ether &
PAdhA 4: "DEhEndriyAdEhE Uchita Jananakrut" - Shreeman NArAyaNA is
          the creator of the body of JeevAs  and the JeevAs  sense
          organs according to the individual JeevA's anAdhi karmA.

PAdhA 1 : "Samsrwtow Tantra VAhi"-Sriman NArAyaNA is the controler
          of the entire universe's actions and inactions.
PAdhA 2 : "NirdhoshatvAdi RamyO" - Shreeman NArayaNA is identified
          by  ubhaya-lingam -   the   two  identifications  namely
          "Infinite with infinite divine qualities/attributes" and
          "Untouched  by  all  impurities"  though HE  is  present
          inside and outside of all chit and achit tatvAs always.
PAdhA 3 : "Bhahu Bhajana Padam" - Shreeman NArAyaNA  is  the  goal
          of all Bhakthi VidyAs  mentioned in the  upanishads.  He
          alone is  meditated  upon  by people  who  wish  to  get
          liberation (mOkshA)
Paada 4 : "SwArha Karma PrasAdya:" -Shreeman NArAyaNA alone grants
          the results to all as per their karma. HE  alone  grants
          all  the four  purushArthas namely Dharma,  Artha,  KAma
          and MOkshA.

PAdhA 1 : "PApachid" - Shreeman NArAyaNA  destroys  the  obstacles
          (pApa &  puNyA) of those who practice Bhakti or Prapatti
          and purifies them and thus makes them  to  be  qualified
          for getting MOkshA.
Paada 2 : "Brahma NAdi Gatikrut" -  Shreeman  NArAyaNA  makes  the
          jIvAtman (who has done Bhakthi or Prapathi) to leave the
          material body through the "Brahma NAdi" when the JeevA's
          pApA and puNyA are removed.
Paada 3 : "Athivahan" -Shreeman NArAyaNA leads the JIvAtman in the
          ArchirAdhi Gathi to Shree Vaikunta ParamapadA.
Paada 4 : "SAmyadascha Atra  Vedya:" -  Shreeman  NArAyaNA  grants
          "SAlOka", "SAroopiya",   "SAmeepyA",  "SAyujya"  to  the
          Mukta JeevA. "SAlOka" - Jeeva reaches the Shree Vaikunta
          LOka which is trancendental and imperishable. "SAroopiya"
         -Jeeva gets divine body of SuddhaSatvam as similar to the
          body of Sriman NArAyaNA. "SAmeepyA" -  JeevA  goes  near
          Sriman  NArAyaNA in the ParamapadA.   "SAyujyA" -  Jeeva
          eternally  does  service  to  the  Lotus  feet of Sriman
          NArAyaNA along with  Nitya sUrIs  and  other muktAs  and
          never  returns  to the  material   world.   Thus  Sriman
          NArAyaNA who is the Para  BrahmA Butha is known from the
          SAreeraka SAstra which is the Brahma sutra - the purport
          of entire VEdAs.

3. PradhAna sadhakam - part 12
Sri V. Sadagopan
(Original in Tamil  by  Sri  U.V.SrirAmadEsikAcchAr,  "RahasyArttha  vivaraNam -  Sillarai RahasyangaL - part 3)

52-54/100 :Important Aspects related to kaimkaryams
52/100 : Aj~nA kaimkkaryam is pradhAnam over anuj~nA kaimkaryam in our lives as PrapannAs. Aj~nA kaimkaryams are sandhyA vandhanam  & other daily rituals prescribed by SAsthrAs.  Our Lord is angry  at those,  who  do  not  perform  these prescribed Aj~nA kaimkaryams. Those who missed doing the  Aj~nA  kaimkaryams  are  obligated  to perform  appropriate prAyaschitthams (expiatory rituals) to negate the sins accumulated and thereby please the Lord .

Anuj~nA kaimkaryams are those that make the Lord happy,  when  one performs them. They do not lead to the acquisition of  sins,  when one fails to perform them. In such category are  kaimkaryams  such as pushpa kaimkaryam, sandalwood paste samarpaNam & other  anuj~nA kaimkaryams for the Lord.

53/100: The two Kind of Aj~nA kaimkaryam are classified as follows:
(1) abandoning  the  performance  of   those  kaimkaryams that are prohibited by sAsthrAs (2) Performance of those recommended by the sAsthrAs . Among these two categories of Aj~nA kaimkaryams,  It is pradhAnam to cease doing those that are prohibited by SAsthrAs.

54/100 : Among the Anuj~nA kaimkaryams, there are the 2 categories known as KriyAmsa and Jn~AnAmsa  Kaimkaryams. KriyAmsa kaimkaryams are those that involve physical  involvement like making a garland for  the  Lord, lighting of lamps in the Lord's sannidhi, cleaning of the prAkArams  of the temple  et al.  Jn~Amsa  kaimkaryams  are those  that  involve one's mind such  as  the  study  of  VedAntha granthams, Sri Sookthis of AzhwArs and AchAryALs.  The  study  and contemplation  of  these  Sri  Sookthis  in  the  light   of   the understanding bestowed by  the  rahasyArthams of Dhvayam also fits into the category of Jn~Amsa Anuj~nA kaimkaryam.

Among KriyAmsa & Jn~Amsa anuj~nA kaimkaryams, latter is PradhAnam.

55/100 :  Which type of Sishyan has to be avoided by the AchAryan? There are many kinds of sishyAs , who need to be avoided, when the AchAryan  examines  their  qualifications  to  receive   spiritual instructions dealing with ubhaya VedAntha  granthams  and  AchArya Sri  Sookthis  (Sri BhAshyam,  GeethA  BhAshyam,  Srimadh  Rahasya thraya sAram).   Even  if  many   aspiring   sishyAs  approach   a sadAchAryan for such instructions through the route of KAlakshEpam, the Qualified teacher  should  reject sishyAs having the following attributes :

a)those who do not beleive in the SAsthrAs
b)those who transgress the injunctions of the SAsthrAs
c)those who absorb the knowledge without the knowledge and approval  of the AchAryan
d)those who betray his AchAryan
e)those  who  donot  observe  the  procedures  learnt  through  the  upadEsam of the AchAryan or those who  do not have  trust in  the  instrcutions received
f)those who criticize the Lord and the AchAryan and speak ill about  their Guru and the Lord.

There is one category of aspirant (would-be sishyan),  who is worse than the  above  types  (a-f).  He  is  the  one,  who  during  the performance of his duties outside nithya-karmAs, associates himself with  anya  dEvathA  sambhandham by thought  or deed. For instance, during the performance of SandhyA-Vandhanam,  one recites the names  of Indran, Sooryan, VaruNan, Agni et al with the understanding that salutations addressed to them are not for them. On the other  hand, one should understand that these salutations are for the  Lord  who resides as antharyAmi brahman inside  them. It is  also  understood that it is Brahman who assigns  them such alloted duties.  That  is the proper way. Those aspirants however,  who  willfully  engage in the recitation of the names  of  the  dhaivams   other than  Sriman NArAyaNA  or worship them  or serve them  in  any  way  have  to be summarily abandoned by the AchAryan. It is pradhAnam  to avoid such aspirants, who  practise  anya-dEvathA upAsanam over all the others.

A SadAchAryan should not perform upadEsam of  Rahasya  manthrAs  to such a sishyan , who engages in anya-dEvathA upAsanam by mind, body or deed. It is not appropriate for the sadAchAryan to  banish  them after performing upadEsam ; that type of aspiring sishyan should be rejected at all costs even at the first approach for initiation.

56-57/100 : Who is PradhAnam among qualified SishyAs ?

56/100 : The one to be sought avidly is the Brahma vidh, who  is of tranquil mind,  who follows the sAsthrAs meticulously and instructs others to follow that noble path and corrects them when they swerve from the injunctions of the sAsthrAs.  Such a sishyan is  pradhAnAm among those who clamor for acceptance as a sishyan by a SadAchAryan.

57/100 : The sAsthrAs stress on the peformance of the 40 samskArams and the posssession of eight Atma guNams as the two most  important aspects of one's qualifications to gain  acceptance as a sishyan by a sadAchAryan.  The  sishyan  with  the above two qualifications in equal measure  is  hard  to  realize.  There  are  some,  who  have completed the fourty samskArams, but lack the Athma  guNams;  there are others, who have not undergone all the fourty  samskArams,  but are blessed with the possession of the Athma  guNams  as  a  direct result of performing Bhagavath-BhAgavatha Kaimkaryams. Since Aathma GuNams take precedence over samskArams,  the  sishyan who possesses Athma  guNams  is  pradhAnam  over  the other, who does not possess Athma  guNa  poorthi  inspite  of  being  distinguished by SamskAra Poorthi.

4. UpakAra Sangraham - Part 4 of 4
U.Ve. Anantha narasimhachar, Srirangam.

(30) Just like a father lifts the child which has fallen into mud, and  reaches  the bank, so also the Lord makes the JIvA  departing from the mortal body assume a subtle body  (Sookshma  SarIrA)  and then making the JIvan depart from the body.

(31) Just like an young son of a king who had gone to  forest  for hunting,  missed  the route, the king  wants to bring his son even upto   SimhAsanA  by  sending  his  own people. He then arranges a fitting welcome to the  son.  Similarly,  the  Lord  arranges  for conducting the  MukthAthmA   (Liberated  Soul) to  Sri   Vaikuntha through his people who are known as AthivahikAs. These AthivAhikAs are twelve in number and they are Agni, Day, the fortnight  ending with full moon, UttharAyaNa (Sun moving from south to north), year, sun, moon, lightning, Varuna, Indra  and  the   Prajapathi,   (the four-headed  Brahma).  These   AthivahikAs  welcome the MukthAthmA. The lightning god conducts the mukthAthmA upto the VirajA River.

(32) The VirajA  River flows in between Sri Vaikunta  lOkA and the Prakrithi  MandaLa   (Universe   comprising  of  the  lOkAs).  The opposite  bank of Viraja  River is the  Vaikunta  Divya lOkA.  The route  to Sri  Vaikuntam  from  the  earth is known  as  ArchirAdi mArgam.  The  Lord  makes   MukthAthmA   desert  the  subtle  body (Sookshma  SarIrA)  and cross the river.  On the other bank of the VirajA River are Sri lOkA, Sri Vaikunta  Divya JanapAdA  (JanapAdA means country), Sri Vaikunta  Divya  Nagaram (Nagara  means  city) and thousand Pillared mantapam  studded with gems. In the mantapam there is Paryanka (cot) and Sri AdisAshA is in the form of bed. On this bed Sri Mahalakshmi and Sri ParavAsudEvA are seated.

(33) Lord arranges grand reception to the MukthAthmA right through till he ascends the ParyankA and reports to the Divine Couple.
(34)  JivAthma  who once  desired to join the divine  assembly  of NithyasUrIs  like  Anantha, Garuda,  Vishvaksena  etc., is made to receive grand welcome by the NithyasUrIs, by the Lord.

(35)  Arranging his experience as MukthAthmA  forever  without any end.

(36) By making this experience overflow from the MukthAthmA's mind and making him render  all  service  to him at all places, all the time, and in all postures of the Lord.

(37) The  feeling of the Lord that He is  principal  gainer by the JIvAthmA  attaining the mOksha  SAmrAjyA and getting the unlimited bliss.

(38) Making the Eternal  Bliss  attained by the JIvAthmA to remain forever and without end.

(39) Making the JIvAthmA  attaining the mOksha  sAmrajyA just like the son of a king  gets  out of the  prison  at the end of all the sufferings there and getting YouvarAjyam forever.

(40) All the  above  are the acts of help  done by the Lord to the JIvAthmA. (this is the last part of this series)

5. Status of the pending Articles and Upcoming Articles

Current and pending Articles:
1. SaranAgathi - By Sri S. Rengarajan - Will contine
2. PradhAna sathakam - By Sri V.Sadagopan will continue this year
3. AchArya Vamsa  Vruksham - compiled by Sri Anbil Ramaswamy will    be archived in the web page (all the rest of the articles)
4. SampradAya pAda  thittam  by  sEva  Swamy and translated by Sri    Anbil Ramaswamy will be discontinued this year.
5. PancharAtra - Discontinued by the Editorial board

Excellent series of Articles are expected from:

1. Sri U.Ve. RamanujachAriar Sri Ahobila muth ASthAna vidhwAn
2. Dr. S.M.S. Chari
3. Dr NSA iyengar of Bangalore
4. Sri Kalale of San Diego, CA
5. Smt SubadhrA Vasudevan of Canada