Vol 2.15 d / '08 /13/ 01

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SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/

SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//

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SRI RANGA SRI VOL.2/15

dated 13th August 2001

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EDITORIAL

Dear Bhagavatas:

We are glad to inform you that the membership of “Sri Ranga Sri” has

risen to 600 mark thanks to the numerous members who have encouraged

their friends to join and / or recommended to us to include them in our

mailing list.

IN THIS ISSUE

1. DESIKAMRUTHAM

WHO IS PRADANA ACHARYAN?

By Sri S.Govindarajan, B.Sc., B.L., Srirangam.

2.. SRIBHASYAMRUTHAM:

A BRIEF SUMMARY OF ADHIKARANAMS 96 to 198 OF ADHYAYAM 3 (PAADAM 3) OF SRI

BASHYAM

(Anbil Ramaswamy)

Based on -

(i)"Sukha Bodhini" by Sri Purisai Nadadur Krishnamachariar Swami, Editor &

Publisher, "Nrisimhapriya",(ii) "Sri Bhashya Saaram" by Sri T.S. Rajagopalan

Swami (and published by Azhwargal Amudha Nilayam),

(iii) "Brahma Vidya" by Sri S. Jagannarayanan Swami, Retd. Secretary

to Govt. of India, (iv) "Sri Bhashya Saaraswaathinee" by Vaikuntavasi

Vidwan Tirupputkuzhi Narasimha Tatachariar Swami of Sri Hayagriva Vidya

Peetam, Chennai, (v) "Adhyatmika Saara" by Sokkanvur V Narasimhacharya,

Aasthaana Vidwan, Ahobila Matam published by G.K.Dixit, Dravida Desa

Brahmana Samskrita Sarvakalasalai, Trichy and

(vi) "Sri Bhashyartha Deepika" in Tamil by the above author with

commentaries on "Bhashyartha Manipravala Deepika" of 40th Pattam

Azhagiyasinghar and "Srisootrartha Padyamaalika" of 44th Pattam

Azhagiyasinghar.

3. GITAMRUTHAM:

BHAGAVADGITA – ADHYAYAM 3: “KARMA YOGAM”-

“Gitartha Sangraham” by Alavandar (in Sanskrit) and Swami Desikan (in Tamil)

Summarized in English (Anbil Ramaswamy) from the "Gita Saaram" of

Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava

Chariar Swami.

4. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE

2 LESSON 7: “The Sacred Mark of protection” written in Tamil by Desika

Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his

"Jayamangala Paada Thittam" (Translated in English by Sri M.K.Srinivasan

Swami of Vedanta Desika Research Center)

A REQUEST:

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Dasoham

Anbil Ramaswamy,

Editor & Publisher "Sri Ranga Sri"

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1. DESIKAMRUTHAM

WHO IS PRADANA ACHARYAN?

By Sri S.Govindarajan, B.Sc., B.L., Srirangam.

------------------------------

Even at the outset I must address a fatal misconception prevalent among Sri

Vaishnavaites: Some calling themselves as ‘Svayam Aacharyas’. In today’s

context, there is very rare to find one with the perfect qualifications like

Jnaana, Bhakti, Varaghya, Achaara, Anushtaana etc to claim oneself as

‘Svayamacharya’.

 

Further, one can never be one’s own ‘Acharya’. You can never teach yourself

Vedanta, give yourself Mantropadesa or perform Prapathi for yourself as

your own Acharya - by means of ‘Acharya Nishta or Ukti Nishta”. Thus, the

term “Svayamacharya” itself is a misnomer, especially in today’s context.

 

In our lives we have many ‘Gurus’: The first is the teacher who teaches us

the ‘alphabets’. Before him comes the father who performs the ‘Aksharabyasa’

as ordained by the Shastras. Then, we have the various teachers for various

subjects at various levels of education-elementary, high school and college

levels. We have Gurus who teach us Vedas and Prabandas.

 

Among all these and others who is the ‘Pradana Acharyan’?

Swamy Desikan succinctly answers this in his monumental work “Sillarai

Rahasyankal”

 

In Sillarai Rahasyankal Part III, “Pradana Sathakam” Swamy Deskan deals with

100 important traditional matters (‘Samprathaya vishayankal) In the 89th

Sloka he says: “Acharaya: Sreshto Gurunaam” enkaiyaale Guru vargathil

‘Acharyan’ “Pradaanan”. Again in the 64th Sloka he says:

”Ib Bhaagavathar udaiya kainkaryankalil ‘Guro: Gurutharam Naasthi’

ithyaathikalil sonna Achaarya Kainkaryam Pradaanam”.

 

The further question arises as to who is the Pradaana Achaaryan?

This is also very clearly answered by Swamy Desikan: In Sillarai Rahasyankal

Part I, Chapter1 “Sampradaya Parisuddhi”, he declares: “Adyaathma

vishayathil pradana-apradanankalai oruvarku palaraka upadesikka

vedantankalil pala idankalil kandom. ’pradan sruthathin udaiya’

‘prathishtarthamaka palar upadesithaal ‘Alpam vaa - bahu vaa - yasya

sruthasyopakarothi ya: Ithamipaha gurum vidyaath sruthopakriyayaa thayaa’

enkaiyaale avarkal pakkalilum acharya prathipathi panna praptham. ’

 

AVAYAHITHA MOKSHOPAAYA VYAVASAAYAM’ pirappikkai Pradhana Acharya kruthyam.

It will, therefore, be clear that Pradaana Acharyan is one who inculcates

the means of attaining ‘Mokshopaayam’- one who etches indelibly in our minds

the ‘Mokshopaaya saadanam-‘Prapathi’ or “Saranagathi’. In other words, the

“Acharyan “who imbibes and inculcates in our minds about ‘Prapathi’ and

helps us attain salvation is “THE PRADAANA ACHARYAN”.

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2.SRIBHASYAMRUTHAM:

A BRIEF SUMMARY OF ADHIKARANAMS 96 to 198 OF ADHYAYAM 3 (PAADAM 3) OF SRI

BASHYAM

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ADHIKARANAM 96:

AKSHARATYA ADHIKARANAM

One of the Vidyas lays down that “AKSHARA BRAHMAM” is the one to be the

object of Upasana. What is this “Akshara Brahmam? It is the Brahmam that has

all the auspicious qualities (kalyanagunas) and totally bereft of all evils

who is denoted by this term. Narayana Anuvakam identifies this Brahmam as

none other than Sriman Narayana, who it describes as subtle (sukshma),

atomic (anu) and the inseparable divine couple i.e. “Sriya: Pathi”

 

ADHIKARANAM 97:

ANTHARATVA ADHIKARANAM

This “Sriya: Pathi” is totally devoid of all evil and He is the very

repository of all auspicious qualities. He is thirst less; hunger less, He

is different from body (sareera), Mind (manas) and vital air (Praana). In

“SATHVIDYA”. Ushasthi and Kahomar asked some questions on these. The answer

to all these is that this “Sriya: Pathi” is other than the Jivaatma while

being the Indweller thereof. And it is He who should be meditated upon.

 

ADHIKARANAM 98:

KAAMAATH ADHIKARANAM

A Vidya called “DAHARA VIDYA” is mentioned in both Chandokhya Upanishad and

“Vaajasaneya Upanishad”. The former describes Paramaatma as indwelling in

the subtle air within the heart “Dahara Aakaasa”(the air within); The latter

describes Him as one who rests in “Aakaasa” (the air without). Since there

is no difference between the air within and the air without, the “Dahara

Vidya” appearing in both the Upanishads is one and the same.

 

ADHIKARANAM 99: THANNIRDHAARANANIYAMAADHIKARANAM

This deals with the practice of meditation called “UDGEETHA” Upasana.

Though it is not compulsory to observe “Udgeetha” as an integral part of

“YAGAS”, sine “Pranavam” forms part of “Udgeetham” like blemishlessness

(Nirdoshatvam), Fulfillment of all desires (Satyakaamatvam) etc should be

meditated upon. This is necessary for yagas to be performed without any

impediment even though the mantras may vary in the various Upanishads.

 

ADHIKARANAM 100:

PRADHAANA ADHIKARANAM

The previous Adhikaranam dealt with Udgeetham”. This deals with “dahara

Vidya Upasanam”. In this the Lord’s nature (Svabhava) is required to be

meditated upon as “dahara Aakaasa” first and His qualities are enlisted

subsequently, the qualities have to be considered separately IN ADDITION to

His nature of “Dahara Aaakaasam”. In other words, both His nature and His

qualities have to be taken into account in “Dahara Vidya Upasana”. This

Adhikaranam avers that Narayana Anuvakam of Taittriyam establishes Lord

Sriman Narayana as the ONLY ONE who is referred to in all Vidyas, though

this has been specifically mentioned with reference to “Dahara Vidya”.

 

ADHIKARANAM 101:

LINGA BHOOYASTVA ADHIKARANAM

It is this Sriman Narayana who is declared in all Vidyas as to be with all

auspicious qualities and bereft of all evil ones and the one who is the

ultimate recipient of Havis though names of other Devatas like Indra, Siva,

Sambhu, Paramjoti, Parambramha and Paramaatma etc are invoked during the

course of the Upasanas.

 

ADHIKARANAM 102:

POORVA VIKALPA ASHIKARANAM

This Adhikaranam clarifies that “manas”(mind), “Vaak”(Speech)

“Praanan”((vital air), “Chakshus (Sight), “Srotram” (audition) etc. should

be deemed to represent firegod (Agni). If this is done, Bhaktiyoga will be

fulfilled without impediments. Therefore, Sutrakara’s view is that such

meditation constitutes the limits (Kaashta) of Vidyas. This has also been

confirmed in Agni Rahasyam Upanishad forming part of “Vaajasaneeyam”.

 

ADHIKARANAM 103:

SAREERE BHAAVA ADHIKARANAM

This Adhikaranam stipulates that in the process of Upasana, the

“Pratyakaatma” (individual soul or Jeevaatma) should be meditated upon as

the body (Sareera) of Paramaatma. Thus, it becomes a worthy object of

Upasana. But, while being so, the “Pratykaatma” should be deemed as what it

would be in the “Moksha dasa” (state of liberation). In other words, the

Jivaatma should be considered on par with Paramaatma (Thulya) in the matter

of “Apahathapaapma” (sinless During the “sadhana dasa” (state of meditation)

itself the “Pratyakaatma” should be considered as how it would shine in the

“Praapya Dasa” (in the attainment state)

 

ADHIKARANAM 104:

ANGAAVABADDHAA ADHIKARANAM

If Jivaatma Upasana were to be done as stated above, wherever Paramaatma

Upasana is prescribed, a doubt arises whether this is applicable to

“Udgeetha Upasana” mentioned earlier. Starker replies that as “Udgeetha

Vaakhyam” “Om iti yetat aksharam Udgeetham Upaaseetha” which means

“Pranavam” occurs in all Upasanas, such a meditation is applicable to all

contexts in which “Udgeetha Uapasanam” is prescribed.

 

ADHIKARANAM 105:

BHOOMAJYAAYASTVA ADHIKARANAM

This deals with “VAISWAANARA VIDYA” in which the Lord is meditated upon with

His whole form from head to foot. Oupamanyava and four other Rishis

approached Uddalaka to learn this Vidya. He was also not sure. So, he took

them to the Court of Aswapathi and requested him to elucidate. The King

clarified that the three worlds (Trailokya) from “Dhyulokam” (Svarga or

Heavens) down to “Prithvi” (Earth) should be deemed as the body (Sareera) of

Bhagavan and that such a meditation will lead to “Brahmanubhavam” (Total

bliss) because the Lord is in all the worlds, in all beings and indwelling

in all. Thus, it is this “Samudaaya Upasanam” (Collective meditation) that

can bestow all benefits.

 

ADHIKARANAM 106:

SABDAADHIBEDHA ADHIKARANAM

This Adhikaranam confirms that the various Vidyas like “Sath Vidya”,

“Saandilya Vidya”, “Aananda Vidya”, “Upakosala Vidya”, “Vaiswaanara Vidya”

etc are all different because there are differences in names (Sabda),

Commandments (Vidhi), practices (abhyaasa), Quantity (Sankhya) qualities

(guna) and contexts (prakaranam) they deal with.

 

ADHIKARANAM 107:

VIKALPA ADHIKLARANAM

This Adhikaranam recommends that since the fruits to be attained viz,

“Paripoorna Brahmaanubhavam” is the same for all Vidyas, it would be

sufficient if anyone of them is adopted. In other words, it is not necessary

to practice more than one Vidya.

 

ADHIKARANAM 108:

YATHAASRAYABHAAVA ADHIKARANAM

Those who desire fruits other than this “Brahmaanubhavam” may choose one or

the other either alone or in combination and reap relevant benefits. But, it

should be understood that that all fruits other than “Brahmaanubhavam” are

trifles (a-saaram) and evanescent (a-nityam)

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3. GITAMRUTHAM: BHAGAVADGITA –

ADHYAYAM 3: “KARMA YOGAM”- “Gitartha Sangraham” by Alavandar (in Sanskrit)

and Swami Desikan (in Tamil)

Summarized in English (Anbil Ramaswamy) from the "Gita Saaram" of

Vaikuntavasi U. Ve. Vidwan Saarasaarjna Tirukkallam Narasimha Raghava

Chariar Swami.

--

ALAVANDAR’s GITARTHA SANGRAHAM (in Sanskrit)

Asakthya loka rakshaayai guneshu aaropya kartrutvam/

Sarvesware vaa nyaasyokthaa Thritheeye karma kaaryathah//

Meaning

In this Chapter, the Lord makes it clear that even though He Himself is

capable of Jnaana Yoga and Non-observance of Karma yoga will not affect Him

adversely, yet He continues to perform Karmas lest less evolved souls not

capable of Jnaana Yoga should follow His example and forsake Karma yoga.

This is to protect people from abdicating their duties prescribed in the

Sastras. In other words, “karma Yoga Anushtaanam” (practicing Karma yoga)

Another important message of this Chapter is that while so doing karma, one

should constantly remember that the “doer-ship” (kartrutvam) is always in

the exclusive domain of Bhagavan and does no belong to the practitioner.

-

SWAMY DESIKA’S GITARTHA SANGRAHAM (in Tamil)

Sankam thavirndu sakam sadirpetra Dhananjaya!

Pongum gunangal puNarappanaithum pugaviTTavatruL

Nankan Uraitha Kirisai ellaam enavum navinraar

Engum arivaargaLe enru Naathan iyambinane

Meaning

“Oh! Dhananjaya! Those who discard attachments to fruits, put down the twin

undesirable qualities of Rajo and Tamo gunas, seek to promote Sattva guna

and consider all their actions as prescribed in the Sastras as belonging to

Me and do them in total dedication to Me – they are true “Jnaana

Yogis”(realized souls) even while performing “Karma Yoga”

Thus spake the Lord (Naathan iyambinan)

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4. "LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE

2 LESSON 7: “The Sacred Mark of protection” written in Tamil by Desika

Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his

"Jayamangala Paada Thittam" (Translated in English by Sri M.K.Srinivasan

Swami of Vedanta Desika Research Center)

---

The Sacred white mark worn on the forehead of every Vaishnava is indeed a

protection for him. The white clay found in certain sacred places is

purified and either made into a solid (cubed or spherical) shapes and kept

in houses for daily use. Such a mark is considered auspicious.

 

Our body needs purification at different spots. Our ancient preceptors have

identified 12 locations to wear the sacred mark. This will be explained

later in our lesson.

 

First, about the forehead which is the main place. Two straight lines are

drawn linked together from the base of the nose where the forehead starts,

and between the eyebrows, upwards with sufficient space (at least one inch

apart) in the center of the two almost parallel lines is drawn another line

with sacred yellow or red powder called Sri-choornam. The white lines

represent Lord Narayana and the yellow/red line Goddess Lakshmi. Only when

both the white and yellow/red lines are drawn is the sacred mark complete.

White lines without the yellow / red marks are worn only on death in the

family when the wearer is in pollution.

 

In Sanskrit these markings are called “Urdvapundram” (upward facing). Since

the Lord is the Indweller in our bodies, we have to worship Him through

knowledge and devotion internally and the sacred mark externally.

 

The mark is bestowed on an individual by our preceptor during the

performance of “Samaasrayana”, after the thread ceremony. Without the sacred

mark, no religious rites can and should be performed. The practice of

wearing sacred marks dates back to Vedic times and has been mentioned in

Dharma Sastras, Puranas, and Divya Prabandhams. They are not of recent

origin as some would like us to believe.

 

A face without the sacred mark is compared to a cremation ground! But,

recently for some decades there is a growing tendency where young and even

of men from orthodox families have stopped wearing the sacred marks on the

body as it is not modern, as they become laughuing stock of Society, as it

distracts attention in the workspot, as drawing them takes time and lastly

as they do not understand the significance of wearing the marks. This is

wrong. Those who believe in the upliftment of their souls should not

hesitate to wear the sacred marks. Such an action will not affect others at

all. But, not wearing them will definitely affect us.

 

Sensing the reluctance of people in modern times, our ancients have insisted

on the marks at least on the forehead and this should not be discarded at

all. Let the modern youth wear at least the mark on the forehead and chant

the names of Lord Vishnu while touching the remaining eleven places.

 

Some say the mark represents the Lord’s feet on our forehead. We prefer to

say that the mark resembles the Lord’s foot. The saying is “Hari Paada sama

akritim” i.e like the Lord’s foot.

 

The names of the Lord associated with each part of the body are given below.

Swami Desika has indicated them in his treatise “Vaishnava Dinasari” or “the

daily chores of a Vaishnava”; the 12 names of Goddess Lakshmi are also

indicated:

 

Part of the body Name of the Lord Name of the Goddess

Forehead Kesava Sri

Middle of belly above navel Narayana Amrutodbhava

Mid chest Madhava Kamala

Front of neck Govinda Chandrasodari

Right side of belly Vishnu Vishnupatni

Right upper arm Madhusudhana Vaishnavi

Right neck Trivikrama Varaaroha

Left side of belly Vaamana Harivallabha

Left upper arm Sreedhara Saarngini

Left neck Hrishikesa Deva Devika

Lower back Padmanaabha Sura Sundari

Back of neck Damodara Mahaalakshmi

Upper part of the head Vaasudeva Sarvabheeshtaphlaprada

 

The most important names are Kesava and Damodara, who should be remembered

while putting sacred marks on the forehead and back of neck, which are

essential.

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QUESTIONS

1. How many sacred marks are to be placed on the body?

2. In what shape should the mark be?

3. Which is or are the most important spots in the body that should bear the

marks?

4. What are the names of the Goddess, which are associated with these marks?

5. Where should the thirteenth mark be?

6. Explain the significance of the sacred mark?

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