Guest guest Report post Posted December 21, 2001 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// ============================================================== SRI RANGA SRI VOL 03/ISSUE 07 dated 21st December 2001 =============================================================== IN THIS ISSUE: 1. DHYANA SLOKAS OF ASHTAKSHARAM, DVAYAM AND CHARAMA SLOKAMS (Anbil Ramaswamy) 2. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”-PART 3: (4)KULASEKARA AZHWAR’s ANUBHAVAM Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated jointly by “Swami Desika Darsana Satsangam”, “Sri Ramanuja Mission” and the Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. This also marked the 5th Anniversary of “Swami Desika Darsana Satsangam and the 1st Anniversary of “Sri Ranga Sri” Electronic journal. 3. “DASAAVATAARA STOTRAM OF SWAMI DESIKA”- PART 3 MATSYA AVATAARAM– Anbil Ramaswamy 4. SRI RANGA VIJAYAM – PART 24 – BIRTH OF GADHYA TRAYAM – “GADHYA TRAYA AVATAARAM” From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy) 5. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS GRADE 2 LESSON 12: “TRIPLE HARMONY” (written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) FOR YOUR INFORMATION; The issues have been archived for public view at- IF you are satisfied with the quality and contents of “SriRanga Sri" Tell your friends to join. IF not: Tell us as to how we may improve. Dasoham Anbil Ramaswamy, Editor & Publisher, "Sri Ranga Sri" ================================================================= Dear Bhagavatas: We offer a correction and an explanation to some observations in our earlier issues as follows: First the Correction: In our Issue Vol. 3/ Issue 06 dated 12/18/01, we wrote: “Of the 108 Divyadesams, the most of Azhwars' "Mangalaasaasanam" have been on TiruvenkaTam (202) next only to Srirangam ((247). All the Azhwars (except Madhurakavi, who sang only on his Achaaryan Kurugoor SaTakopan) have sung on TiruvEmkaTam”. Another Azhwar viz. Thondaradippodi Azhwar also did not sing on Tiruvenkatamudaiyan. He sang only on Lord Ranganatha of Srirangam. Thus, TiruvEmkaTamudaiyaan is “Padinmar PaaDum PereumaaL”. Our heartfelt thanks to Sriman Selvaraj Viswanathan and Sriman TCA Venkatesan for pointing this omission. And now, the explanation: In SriRanga Sri Vol.3 Issue 4 dated 12./05/01 we wrote on the Dhyana slokam of Dvayam "KsheeraambhO nidhi Ratna manDapa Souvarna simhaasanE VaamaangE sthithaayaam prasanna vadhanaam "Srikaanthyaa aalingitham" DhOr danDaankita sanka pankaja gadhaa chakrair udhaara Sriyam Tvam nityam kalayaami janma vimukhO *lakshmee cha* Narayanam//" “This is primarily an obeisance to Thayar and is followed by that to Perumal (cha Narayanam) The key words, in this context, are contained in the 2nd line, meaning that Perumal is in the embrace of Thayar.Dvayam is said to represent the Vyuha state of Ksheerabdi” Sriman Murali Kadambi observed: “ I believe the underlined text (in the copy of the sloka I have) is "lakshmeesha" instead of "lakshmee cha". Lakshmeesha = Sreesha = Narayana. So, the ultimate dhyana vastu (since the dhyaana sloka says "kalayaami" meaning meditate upon) is none other than perumal. So the primary prayer is made to Narayana and not Lakshmee. I don't know which version is more authentic. Could you please elaborate on this? Thanks.” ------ We offered the following explanation: “Dear Sri Murali: I checked up with some scholars and found that as you rightly pointed out, "Lakshmmeesa" (Sibilant- Palatal - 30th letter of the Consonants) is widely accepted and the "Cha" (Hard Non-aspirate palatal - 6th letter of the Consonants) following a gap after "Laksmee" may be a printing mistake in some editions (especially where the slokam is transliterated in Tamil). In either case, the obeisance here is primarily for Thayar. Obeisance in AshTAkshara is said to be dedicated primarily to the Lord, since the reference to Thayar is mentioned only obliquely as implied in the "U" part of the Pranavam and "A" itself being considered as representing both Perumal and Thayar, according to another interpretation. In Dvayam, however, Thayar is explicitly mentioned in both the first line vide - "Sriman" in "Sriman Narayana charanam Saranam prapadhyE" to show Thayar as the "Upaayam" and in the second line vide - "SrimathE" in "SrimatE Narayanayanaaya nama:" to show Thayar as "UpEyam". You may notice in it, an elaborate mention to Thayar like "VaamaangE sthithaayaam Prasanna Vadhanaam Sreekaanthyayaa aalingitham" etc and in the 3rd line again the word "Sriyam". Even if the prayer is to Narayana, it is Narayana qualified by "SrI" almost implying that the glory of Narayana is due to His sambandam with "SrI" to wit, that He is "Sriya:Pathi". Therefore, the Dhyaana slokam for Dvayam may be considered as primarily relating to Thayar. Hope this helps. ------ Our heartfelt thanks to Sriman Murali Kadambi for inputs on this subject. Scholars in the group may want to present their alternative views and suggestions. A NOTE: We are delighted to note that members not only read but also offer candid and constructive comments. This is precisely what authors and editors desire from the readers. We are really thankful for such feedback that helps in improving the quality and content of the Journal. An Aside! It seems that sometimes a slip here and there is also productive in gauging the extent of “Reader participation”! =================================================================== 1. DHYANA SLOKAS OF ASHTAKSHARAM, DVAYAM AND CHARAMA SLOKAMS: (Anbil Ramaswamy) We take this opportunity to provide the general meanings of the Dhyana Slokas of Ashtaaksharam, Dvayam and CharamaslOkam. In fact, someone had asked for these meanings a while ago. ASHTAKSHARAM: savyam paadam prasaarya sritha: durithaharam daksiNam kunjayithvaa jaanoon aadaaya savyEtaram ithara bujam naaga bhOgE nidhaaya / paschaath baahu dvayEna prathibhaTa samanE dhaarayan sanka chakrE dEvee bhooshaadhi jushTO janayathu jagathaam sarma VaikunTa naatha: // Meaning: Sitting on Adhisesha, He has His left foot (savyam paadam) dangling (prasaarya) from the left knee down. The right foot that is slightly bent (kunjayitvaa) and resting on Adhisesha quickly removes *sritha duritha haram) the obstacles of Prapannas. He rests left hand on His right knee (jaanun aadhaaya savyE). His other hand is resting on Adhisesha (Ithara bujam naaga bhOgE nidhaaya). He dons the Conch and the powerful disc on the upper two hands for demolishing the evil forces (PrathibaTa samanE. This Lord of Paramapada rejoices with His Devis on either side and in adorning ornaments(dEvee booshaadhi jushTa:). Let Him protect the entire world (janayathu Jagathaam). DVAYAM: "Ksheera ambhOnidhi Ratna manDapa Souvarna simhaasanE VaamaangE sthithaayaam prasanna vadhanaam "Srikaanthyaa aalingitham" DhOr danDaangita sanka pankaja gadhaa chakrair udhaara Sriyam Tvam nityam kalayaami janma vimukhO lakshmeesa (cha) Narayanam//" Meaning: “ I always meditate on you (tvam nityam kalayaami) “Oh! Sriya: Pathi” (Lakshmeesa). You sit on the mantapam in the shape of the golden lion throne (souvarna simhaasanE) studded with gems from the milky ocean (ksheera ambOdhi Ratna mantapa). Mahaalakshmi embraces you fondly with a pleasant smile sitting on your left lap (vaamaangE sthithayaam prasanna vadanaam Srikaanthyaa aalingitham). You wear the sharp staff (DhOr danDaangita), conch (sanka), lotus (pankaja). Mace (gadhaa) and disc (chakrai:). Why am I doing this? I shun this cycle of birth and death ( janma vimukhO) CHARAMA SLOKAM Yath Prapattim vinaa sarvai: yasya maayaa durathyayaa / Dhananjaya rathastham tath prapadhyE saranam mahah // Meaning: “ I surrender myself at the feet of the Lord who sits on the Chariot of Arjuna. Without this surrender it will not be possible for anyone to untangle and cross over the delusion imposed by Him” Though there are a few more Slokas after this in Bhagavad Gita, this is called the last slOka (Charama slOka) because with it ends Lord Krishna’s main advice to Arjuna and what follows is in the nature of instructions as to whom it can be revealed and to whom it should not be revealed etc. ===================================================================== 2. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 3: (4). KULASEKARA AZHWAR”s ANUBHAVAM IN HIS “PERUMAL TIRUMOZHI” Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatra Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated jointly by “Swami Desika Darsana Satsangam”, “Sri Ramanuja Mission” and the Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. ------ DECAD 4 In the 4th decad, Kulasekara Azhwar expresses his longing to be associated with TiruvEnkaTam- the abode of Lord VenkaTeswara in any capacity- whether as an animate being or even as an inanimate object. "Can I be born?" he asks “as a kurugu bird in the Tirumalai forest, or as a fish in the pond, or as a temple spittoon vessel for the Lord , or as a flower at his feet, or as a pillar, or as a flowing rivulet, or as a rock or even as a stepping stone leading to the innermost sanctum sanctorum in the temple of the Lord on which the Bhaktas would place their holy feet- all in the sacred Tiruvenkadam?” It can be seen that such a step in every Vishnu temple is called as "KULASEKARAP PADI"- the 'KULASEKARA STEP' And finally, as “anything” in TiruvemkaTam!” It is heart- rending prayer that he offers to the Lord. The opening words of the Paasurams and what he would like to become are indicated: i. “Ooneru selvathu”:“kurugaai pirappEnE” -“a bird in TiruvEmkatam”(4.1) ii. “ Aanaadha Selvathu”: “meenaai pirakkum vidhi uDaiyEn aavEnE” – “a fish in the pond in TiruvEmkatam” (4.2) iii. “ pinniTTa saDaiyaanum” “pon vaTTil pidithuDanE pugazh peruvEn aavEnE” – “one holding the spittoon vessel to the Lord of TiruvEmakaTam” (4.3) iv. “ONN pavaLa vElai”: “SeNbaga maai nirkum tiruvuDaiyEn aavEnE” – “ a tree bearing the Shenbaga flowers in TiruvEmkaTam” (4.4) v. “kamba Madha yaanai”: “thambakamaai” –“ a bush in TiruvEmkaTam” (4.5) vi. “minnanaiya nuNNiDaiyaar” “porkuvaDaai arunthavathan aavEnE” -“one of the peaks in the mountain of TiruvEmkatam” (4.6) vii. “vaanaaLum maamdhi pOl” “kaanaaraai paayum karuthuDaiyEn aavEnE” – “a wild forest stream in TiruvEmkaTam” (4.7) viii. “piraiyEru SaDaiyaanum”: “ neriyaai kiDakkum nilaiyuDaiyEn aavEnE” – ‘ a footpath on the way to TiruvEmkaTam” (4.8) ix. “seDiyaaya valvinaigaL”: “PaDiyaaik KiDandhu un pavaLavaai kaaNbEnE” -“ a stepping stone at the Sanctum Sanctorum” (4.9) x. “umbar ulagaanDu oru kuDai keezh”: “Emperumaan pon malai mEl edhEnum aavEnE” – “become anything on the mountain of TiruvEmkaTam” (4.10) ================================================================= 3. “DASAAVATAARA STOTRAM OF SWAMI DESIKA”- PART 3 MATSYA AVATAARAM – (Anbil Ramaswamy) -------------------------------- “nirmagna sruthi jaala maargaNa dasaa dathakshaNair veekshaNai: antha: thanvadhiva aravinda gahanaan oudanvatheenaam apaam / nishprathyooha tharanga ringaNa mitha: prathyooDa paatha: chaDaa Dola AarOha sadOhaLam bhagavatha: maatsyam vapu: paathu na: //” 2 MEANING: “The Lord dived into the ocean in the form of a fish searched with His lotus eyes, rapidly viewing on all directions creating an illusion of lotus flowers blossoming everywhere - all in search of the Vedas that had been stolen by an Asura. The ebb and flow of the waves of the Ocean seemed to be a swinging cradle that soothed and almost lulled Him into a comfortable reverie. May this Lord of “Matsya Avataara” protect us” BACKGROUND STORY: It will be noticed that Swami Desika does not dwell at length on the story behind the scene in His drama. In some cases, he gives just a hint and in others he leaves it to the imagination of the readers. For the information of those not familiar with the story part, we give the background for a better appreciation of the Avatara Rahasyam and Swami Desika’s composition. STORY OF MATSYA AVATAARAM At the end of one of the Kalpas, after a day's strenuous work, as nightfall was approaching Brahma felt sleepy. As his eyelids closed and his mouth opened involuntarily for a yawn the Vedas slipped out of his mouth without his noticing. But a demon by name Hayagriva did not fail to notice this and hurried to devour the Vedas. Sri Vishnu who is all pervading and omniscient observed this and decided to retrieve the Vedas and restore them to Brahma to enable him to go ahead with his work of creation during the next Kalpa (day break). While Sri Vishnu could have wrested the Vedas from the demon by his sheer will-power (Sankalpa), he chose to wait for performing a two-in-one feat of conferring his blessings on a Bhakta, SATYAVRATA by name while destroying the demon. As the deluge (Pralaya) was near at hand, he decided to descend `down to earth' in the form of a `fish' to accomplish both the tasks. Satya Vrata was a great and good King. Once he went to the river KRITAMALA for offering water (Argya) during Sandya vandana. A small fish came into his hands as he cupped his palms to lift water. He dropped it back in the water. But every time he lifted water the fish was sure to get into his hands. The King left it in a tub but it grew so fast that the tub could not hold it. The king transferred into a well, pond, lake, river and finally the sea as it overgrew so rapidly that none of them could contain it. Satyavrata was amazed, when the fish revealed himself as Lord VISHNU. When the Lord asked the king what he wanted, he did not desire anything for himself. He did not even want Moksha. All that he sought was that even during the impending Pralaya, he should be instrumental in saving the life of worthy souls from destruction. The fish told him that on the 7th day from then a great deluge (Mahapralaya) would take place when a severe tornado would rip through the Universe and destroy it. But, if Satyavrata could muster herbs, seeds and a pick of beings he wanted for the next Kalpa and keep ready, the fish would send a spacious boat in which all of them as also the Saptarishis (7 sages) would be accommodated and saved. The fish advised that Vasuki, the serpent should be brought and used as a rope for fastening the boat to the horns of the fish. Satyavrata did exactly as advised by the fish and the entire crew was saved. As the boat sailed throughout the night of Brahma, Lord Vishnu taught Satyavrata and the Saptarishis what is known as “Matsya Purana.”. Thus, Vishnu saved true devotees from destruction and endowed them with divine knowledge. During the 7 day waiting period the Lord in his gigantic fish form sought after the demon Hayagriva, killed him in a straight fight and retrieved the Vedas. Thus, He accomplished the three tasks of saving the righteous, destroying the demon and retrieving Vedas for establishing Dharma. This SATYAVRATA later became the Manu during Chakshusha Manvantara. Swami Sri Vedanta Desika calls this Avatar as `ICHA MEENA' in his Dasavatara Stotra to indicate that the Lord took the form of a fish by his desire (Icha or Sankalpa) COMMENTS: 1. Swami Desika makes no mention about this story. Since Leela rasam is the main focus, SD highlights the salient Rasa anubhavam. Here it is “Ichaa”- desire. What is His desire? Taking the form of a huge fish swimming in the waters of the ocean. 2. Nirmagna Sruti jaala = Vedas that were submerged under the waters 3. Maargana dasaa= in the act of searching 4. Datta kshanai Veekshanai = casts His magic spell through His glances. The ebb and flow of the waters during the forceful swimming of the fish serves as a swing for the Lord! 5. In His hurry to search for the Vedas, His glimpses wandered hither and thither swiftly. So, like a rotating fireball that seems to be everywhere, his lotus eyes were also seen everywhere. 6. Unlike in the picture drawn by Raja Ravi Varma with a half-fish and half- human, the figure depicted by SD shows the figure as a behemoth fish precisely as it is seen in the Archaamurthis in the Dasavatara Sannidhi in Srirangam. 7. A subtle dig at the Lord can also be seen in this description. SD seems to suggest that whatever form the Lord might take, the unique specialty of His (Pundarika aksha) lotus eyes could not be camouflaged! In Stotra Ratnam, the Acharya describes “Matsya kamala lochanam”, SD goes a step further to say that when His glances wherever they fell created the appearance of bunches of lotus flowers in full bloom. 8. Why this phenomenon? Because the Lord moved so fast, His eyes directed in all directions so swiftly that the underwater seemed to be all lotus flowers. 9. As fish is believed to nourish its little ones by its sheer glance and therefore, known never to bat its eyelids - the MATSYA Lord would save His devotees by his mere glance. The dirt that gets accumulated in beings who languish in the ocean of SAMSARA - is cleansed by MATSYA Lord’s very glance. ------Courtesy\ : Kalakshepams heard while in India under Mahamahopadhyaya Paiyambadi Setlur V. Srivatsankachar Swami and his book "Dasavataara Stotram" published by "Sri Vaishnava Sri Paadam Kainkaryam Sabha" , Mylapore, Chennai in 1989. ===================================================================== 4. SRI RANGA VIJAYAM – PART 24 – BIRTH OF GADHYA TRAYAM – “GADHYA TRAYA AVATAARAM” >From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy) ------ As mentioned earlier, it was on one of those Panguni Uthram days when Perumal and Thayar were in “Serthi Sevai” that Bhagavad Ramanuja surrendered to them submitting His “Gadhya Trayam. To save the world, he composed “SaraNAgathi Gadhyam”. In this, he has explained clearly the basic tenets of Visishtadvaita viz. unconditional surrender to the Lord known as “SaraNAgathi Saastram” and how it should be implemented. Along with this, he also composed two other Gadhyams viz. “Sriranga Gadhyam” and “ Sri Vaikunta Gadhyam”. This event is commemorated even to this day by reciting all the three Gadhyams on Panguni Uthram day every year in which a large number of Sri Vaishnavas participate. On the northern corner to the left of this ManTapam is another one where the Dolotsavam (swing festival) of Perumal and then that of Thayar take place during the month of Aippasi. As we circumambulate and proceed further, we see a bael tree (Vilva maram). It is said that during the muslim invasion, Thayar was kept under a platform erected around this tree. The height of the platform has been raised so that people do not set their foot or walk on the ground sanctified by Thayar there. We go round this platform and come exactly in front of Thayar Sannidhi. ===================================================================== 5. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS: GRADE 2 LESSON 12: “TRIPLE HARMONY” (written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) - In our lives, there are three aspects, functions. If only these three are harmonious, blend with one another can we attain success, greatness, prosperity. All our guidelines, rules and laws have been framed to ensure this harmony. These three are thought, word and deed. If all these three are in unison, we achieve greatness. What we think, we should say. What we say, we should show in action. Otherwise, we will be termed hypocrites and nobody will believe us. May be, initially, some people will respect us but later on they too will drop out. This harmony should be attempted and achieved whatever religion we belong to, whatever be our stage or status in life, whatever be our age. Alwars have extolled the oneness among these three. Swami Desika calls it “identity of thought, word and deed” (karaNa traya Saarupyam). The full verse where this term occurs along with the translation is given below: UpayuktEshu vaisadhyam trivarga nirapEkshathaa / KaraNa traya saarupyam iti soukhya rasaayanam // Meaning: “A clear knowledge of what is useful, indifference to the three goals viz. Dharma, Artha and Kaama and oneness of thought, word and deed constitute the elixir of happiness” There is another verse also which emphasizes this point: ManasyEkam vachasyEkam karmaNyEkam mahaathmanaam / Manas anyath vachas anyath Karma anyath Duraathmanaam // Meaning: “He is a great soul whose mind, word and action are one; He is an evil person whose mind, word and action contradict one another” It should not be construed that what has been stated earlier applies only to worldly actions. They apply equally to spiritual matters relating to the soul as well. We should feel in our heart of hearts and think also that Sriman Narayana is the Supreme Being, the ultimate goal. We should not hesitate to declare this in clear and unambiguous terms on all occasions. We should not compromise our stand depending on time and circumstances or change it to suit the susceptibilities of the listener. Lastly, all our actions should be dedicated to Him and Him alone. Whether visiting temples or performing rituals or reciting verses, all our actions should center on the exclusive supremacy of Lord Sriman Narayana. Doubts may arise in our minds whether this kind of triple harmony is practically possible though theoretically desirable. The answer is “Yes”, a firm “yes”. This attitude can be cultivated through assiduous practice and success will be ours one day, if we keep our determination. Most of us achieve harmony between the first two, thought and word but when it comes to the third viz. action, we falter. This can be achieved by constantly reminding ourselves that the entire universe, animate and inanimate belongs to Him. He is the Indweller of all beings and hence all actions also rightfully belong and should be dedicated to Him. Finally, an achiever of this rare type of harmony is honored at all times, in all lands and by all sections of society, be they scientists, law makers, reformists or scholars. ------ QUESTIONS 1. What is the meaning of “Triple harmony”? 2. What are the three items involved? 3. How does disharmony among these three affect people? 4. How does Swami Desika explain the harmony aspect? 5. By harmony, what can people achieve? 6. Mention how you will go about achieving the harmony yourself? ===================================================================== _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp. Quote Share this post Link to post Share on other sites
