Vol 03.001 12 April 2000
In this Issue:
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
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!
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
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
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
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