Guest guest Report post Posted December 25, 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 08 dated 25th December 2001 ===================================================================== Dear Bhagavatas: WISH YOU ALL A HAPPY VAKUNTA EKADASI & HAPPY NEW YEAR ===================================================================== IN THIS ISSUE: 1. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 4: (5) TIRUMANGAI AZHWAR’s NAICHYANUSANTHANAM 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. 2. “DASAAVATAARA STOTRAM OF SWAMI DESIKA”- PART 4 KOORMA AVATAARAM (Tortoise) – Anbil Ramaswamy 3. SRI RANGA VIJAYAM – PART 25 – “SWAMI SRI DESIKAN SANNIDHI” >From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy) 4. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS GRADE 2 LESSON 13: “UPANISHADS” (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in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center) FOR YOUR INFORMATION; The issues have been archived for public view at- IF you are satisfied with the quality and contents of “Sri Ranga Sri”: Tell your friends to join. IF not: Tell us as to how we may improve. Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ================================================================== 1. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 4: (5) TIRUMANGAI AZHWAR’s NAICHYANUSANTHANAM IN PERIYA TIRUMOZHI- 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. ------ Tirumangai Azhwar comes to TiruvEmkaTam in the fond hope of conversing with the Lord. When the Lord did not respond, he thinks that his sins were responsible for the Lord’s indifference. He prays to the Lord through an appeal to Thayar. In all the following Paasurams, the Azhwar brings out his “Naichya anusanthaanam” and prays to the Lord at VemkaTam to save him. (i) “ThaayE thanthaiyE enrum ThaaramE kiLai makkaLenrum NOyE pattu ozhindEn NaayEn Unnai kaaNbathOr aasaiyinaal VeyEy poompozhil soozh virayaar, VengaTavaa! NaayEn vandhu aDainthEn nalgi ennaik KonDu aruLE(1.9.1)’ “Oh! Lord of the bamboo and flower laden groves! I have wasted my whole life suffering in disease of imagining that father, mother, wife, children were the real relatives. I realized they are just body-related (Dehabandhu) relatives. As for me, I realize that I have been living ‘a dog’s life”. Now, I have realized that you are, indeed, the true relative in every sense (nirupaadhika bandhu). Please accept me”. (ii) “MaanEi kaNN maDavaar mayakkir paTTu maanilathu naanE naanaavidha naragam pugum paavam seidhEn thEnEi poompozhil soozh TiruvengaTa maamamali- enn aanaai vandhu aDainthEn aDiyEnai aaTkonDu aruLE” (1.9.2) “Oh! Lord VenkaTeswara of the groves where the honeybees hum pleasantly! I have committed innumerable sins that can pelt me into innumerable kinds of hells irretrievably because of my falling prey to the bewitching deer like eyes of young women. I am sorry. Please accept me” (iii) “ KonrEn paaluyirai KurikkOL onru ilaamaiyinaal, enrEnum irandaarkku inidhaaga uraithariyEn kunrEi mEgamadhir KuLir maamalai vEmkatAvaa! AnrE vandhu aDainrthEn aDiyEnai aaT koNDu aruLE” (1.9.4) “Oh! Lord of VenkaTam of cool clouds of the size of gigantic mountains! Due to lack of any discretion, I have indulged in mass murder. I have never uttered a pleasant word to anyone coming to me for help, let alone not helping them. With all these faults, I surrender unto you. Please do not turn away from me” (iv) “kulandhaan ethanaiyum, pirandhy irandhu eithu ozhindEn, nalanthaan onrum illEn nalladhOr aram seidhum ilEn nilam thOi neeL mughilsER neriyaar TiruvEmkaTavaa! AlandhEn vandhu aDinthEn aDiyEnai aaT koNDU aruLE” (1.9.4) “Oh! Lord of VemkaTam! Huge clouds surrounding your mountain verily reach from the high heavens right down to the earth. I have been born in numerous “kulams” and I have died numerous times too, so that I have become totally famished. I have absolutely no merit, no virtuous deed to my credit. At long last, I have come and surrendered at your feet. I have no other go. Please do not abandon me” (v) “theriyEn baalaganaai pala theemaigaL seidhum ittEn, periyEn aayinapinn pirarku uzhaithE Ezhai aanEn karisER poompozhil soozh Gana maamalai VemkaTavaa! AriyE! Vandhu aDainthEn aDiyEnai aat KoNDaruLE” (1.9.7) “Oh! Lord of VenkaTam where you shine as the powerful lion roaming among mammoth elephants that abound in the beautiful forests! As a child, I committed lot of sins without even knowing what I was doing! When I grew up to youth, I squandered my youth toiling all through in providing for family and relatives. I have now taken refuge at your feet. Please accept me” (vi) “patrel onrum ilEn paavamE seidhu paaviyaanEn, matrElonru ariyEn maayanE! EngaL maadhavanE! Kal thEn paaindhu ozhugum kamala chunai VemkaTavaa! AtrEn vandhu aDainthEn aDiyEnai aat konDu arulE” (1.9.9) “Oh! Lord with wonderful qualities! Oh! The one who is the spouse of Alarmelmangai! Oh! You who reside in VenkaTam where rivers flowing with honey reach the lotus ponds below! I have no basis, no support whatsoever to deserve your grace. I have been and still continue doing only evil and have become an unpardonable sinner. I do not know how to carry on my life with such a huge burden. All I can do is to fall at your feet, pleading mercy. Please save me” ------------------ To Continue ===================================================================== 1. “DASAAVATAARA STOTRAM OF SWAMI DESIKA”- PART 4 KOORMA AVATAARAM (Tortoise) – Anbil Ramaswamy KOORMA AVATARAM (Tortoise) THE STORY: By the grace of God, the Devas were living happily and were resplendent with glory. Once sage Durvaasa went to the abode of Sri Vishnu and offered obeisance to Sri Vishnu and Sri Mahalakshmi (Consort of Sri Vishnu). He got a garland of Sri Mahalakshmi from a Vidhyadhara damsel. Earlier, the divine mother was pleased with performance of the damsel on Yazh, (a stringed musical instrument like harp) and had gifted the garland to her. While returning, Sage Durvasa passed through the Indraloka where Indra, Lord of Devas was coming in a procession mounted on his elephant. Durvasa offered the garland to Indra. Indra did not receive it with due respect but plucked it with the Ankusa (a goad used to spur the elephant) and placed it on the head of the elephant which promptly threw it down and trampled upon it. The sage got angry at the callous behavior of Indra and instantly cursed him and the Devas that all their glory and splendor would be lost and they would become emaciated and shorn of their power. Even as the sage turned his back, his curse started operating and the Devaloka lost its luster. Indra went to Brahma who led the Devas to Sri Vishnu, the protector. Lord Vishnu advised that they could reclaim their lost glory and strength only if they drank the nectar of immortality which could be got only by churning the milky ocean. But, how could they do it? Lord Vishnu suggested that they lift mount Mandara and place it in mid-ocean as a churn dashery using Vasuki, the serpent as a rope for turning it. But, weak as they were, Devas could not even think of lifting the mountain. Lord suggested that they make truce with the Asuras and enlist their support in a joint venture!. But, he also warned that the Devas should not desire any of the things emerging from the ocean even if the Asuras forcibly took them. They should not rest until the nectar appeared and he himself would ensure that the Asuras did not snatch it. Brahma returned to his Satyaloka and Indra set forth to the Capital of Asuras for peace talks. The Asuras were pleased and agreed to participate in the joint endeavor of lifting the mountain and churning. As they tried to lift, the burden of the mountain was too much and many on both sides got crushed. Lord Vishnu mounted the mountain on the back of `Garuda' his carrier, who flew to the seashore and safely deposited the mountain right at the center of the ocean. Vasuki was wound round Mandara. The Asuras out of ego would not settle for the tail side. So, they took charge of the head side of Vasuki, while the Devas had to make do with the tail side. As the churning began, the mountain wobbled as it had nothing to support and began to sink. Immediately, Lord Vishnu took the form of a giant sized tortoise, plunged into the ocean and emerged out with the mountain on his back. They churned now with ease. The first thing to appear was the deadly poison called Halahala or Kalakuta (black poison) representing the impurities of the ocean. The poison was so potent as to blind the eyes and affect breathing. Responding to the prayer of the Devas and Asuras, Lord Siva drank the poison. Parvati, his consort stopped the poison from descending down the throat. Hence, Siva is also called NEELAKANTA (Blue-throated). Then emerged SURABHI (the cow), VAARUNI (wine), KARPAKAM / PARIJATHAM (a tree), APSARAS (nymphs) CHANDRA (moon), SRI (Mahalakshmi), UCHAISRAVAS (the white sonorous steed ), AIRAVATHAM' (Indra's elephant). Finally, Lord DANVANTARI (the divine physician) who is none other than another incarnation of Lord Vishnu appeared with a golden pitcher with AMRUTHA (the nectar of immortality) - an elixir of life that can prolong life indefinitely. (It is also believed to have the properties that can change any base metal into gold) Both the Devas and Asuras were excited and a fight royal ensued. Lord Vishnu now took the form of a beautiful damsel, enticed the Asuras to give up their fight and entrust to her the task of distributing of nectar among them all, on condition that none would question her action. Both sides agreed to the condition. The Mohini (bewitching damsel) started distributing first to the row where Devas had seated. The Asuras waited for their turn. But, by the time she completed serving the row occupied by the Devas, there was not a drop of nectar left in the pitcher. Then, Mohini appeared as Lord Vishnu, mounted on his Garuda and flew to his abode. The Asuras, disappointed as they were charged on the Devas. But, the rejuvenated Devas easily vanquished the emaciated Asuras and regained their lost power and glory and the asuras were driven to Patala loka. It will be seen that Lord Vishnu did everything. He advised them how to get nectar, how to enlist support of their sworn enemies. He arranged to the lift the mountain. He deliberately allowed the asuras to be on the head-side of Vasuki which spouted poison and killed a number of asuras. He held the mountain on his back to enable the churning. He took the form of Danvantri and emerged with the pitcher of nectar. He again appeared as Mohini to ensure Devas and deprive Asuras of a share in the nectar. Without all this help, none of these could have happened and Devas would have been languishing from the effects of the curse of Durvasa forever. Sri Swami Desikan while describing this Avatara says "Vihara Katchapa" meaning that Lord did all this in sport assuming the form of a tortoise. He says that when the mountain moved during the churning, it looked as if it gently scratched the back of the tortoise and relieved it of its itching and in the relief so secured, the Lord actually felt sleepy. He imagines that as the waves of the ocean rose and fell, it looked as if it were a swinging 'waterbed' on which the Lord enjoyed the swing. Thirumangai Azhwar calls him a `GIRIDHARAN' meaning one who bore the mountain in anticipation of a similar feat the Lord was to exhibit in a subsequent Avatar as Krishna when he lifted the Govardhana Giri with his little finger COMMENTS: 1. Adrinaa: This means “mountain. This is the only reference to the story, nothing else. 2. In 12th Sloka, SD refers to “Vihara Kachchapa” = Sportily donned the form of tortoise. 3. Parasya Koorma vapushO = He roamed as the primordial tortoise (Aadhi Sri Koormam). “Parasaya” also refers to His “Parama purusha tvam” 4. Bhuvanatrayeem avyaasu: = SD indirectly alludes to the story of the world having been protected when Siva is said to have drunk the poison. Did Siva really drink the poison? Sruthi says “Vayurasmaa upaamanyath pinishta smaa kunannamaa kesee vishasya PatrEna yad RudrEna pibath sa:’ meaning that it is the Lord who drank the poison making Siva a vessel to hold it (vishasya PatrEna yad RudrEna pibath sa:) 5. ViharatE = "plays" - is in the present tense indicating that this Avatara is till not yet over. 6. Kanduuyanai: = means creating an itching sensation. When the mountain on His back like a churn dashery rotated during the churning, when the Devas and Asuras pulled it like in the rope pulling game, what could we expect except excruciating sense of itch for the Lord. But, what actually happened? He felt it so soothing that He was almost lulled into sleep!. SD goes further to say that during this “falling asleep” stage, he breathed so heavily that the waves of the milky ocean rose and fell as if it was gently swinging Him along with Piraatti and felt agreeably comfortable! 7. Does the Lord really sleep? He is a “Nitya Prabuddha”- ever awake and vigilant. In Yadhavabhyudayam SD makes a reference to this “Sleep- awake” situation in his own inimitable style where he suggests that the Lord was in deep meditation on how to distribute the nectar to the Devas while depriving the evil asuras, though the churning was a joint endeavor! 8. Sriya Sahaiy Eva = SD not only reaffirms the inseparable-ness of the divine couple but according to Acharyas’ Vyakhyanams, all these efforts of the Lord in - Suggesting to the Devas about the Churning of the milky ocean - Suggesting making peace with the Asuras as a military strategy to secure their cooperation, - Arranging to bring the Mantara mountain, - Bearing it on His back to stop its wobbling, - Advising Devas to hold on to the tail end of the deadly serpent, Vaasuki, - Appearing as Dhanvantari with the Pot of nectar - Assuming the guise of Mohini for distributing nectar to the Devas - All were done only with a view to secure for Himself the nectarine Mahalakshmi(amudhinum iniya penn amudai adaiya ivvalavu paaDu”) ===================================================================== 3.SRI RANGA VIJAYAM – PART 25 – “SWAMI SRI DESIKAN SANNIDHI” >From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami, Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy) ------ Opposite Thayar Sannidhi, is the Sannidhi of Swami Desikan also called “uLL Desikan Sannidhi”. After Bhagavad Ramanuja, it was this unique Acharya who firmly established VisishTaadvaitam by authoring hundreds of works. It was he who revived the Adhyayana Utsavam held in Margazhi month after demolishing the faulty arguments of opponents. But for him, we would not be celebrating the twin Utsavams of “Raa pathu” and “Pagal pathu”. Lord Ranganatha conferred on him the title of “Vedantachariar” and Thayar the title of “Sarva Tantra Svatantrar”. This Sannidhi is being administered by Ahobila Matam. There is 4 pillared mantap adjacent to Desikar Sannidhi. It is here that Kambar ( known as Kavi Chakravarthi) presented his “Hiranya Vadhaip padDalam” as part of his magnum opus ”Kamba Ramayanam”. When some people objected to the presentation of the story of HiraNya, he offered to submit it if Azhagiya singhar accepted it. In the presence of the great Acharya Naathanunigal, Kambar presented his work and Azhagiya singhar is reported to have approved it by nodding His head. From then this Mantapam came to be called “Kambar Mantapam”. Since the sanctorum of Nrisimha is at a high altitude, He is known as “Mettu Azhagiya Singhar”. Once when there was a debate between Bhagavad Ramanuja and one Yagjnamoorthi, it is said that this Azhagiya singhar approved the arguments of Ramanuja against those of Yagjnamurthi. As we proceed from this Sannidhi, we hit a junction of three openings called “Aindhu kuzhi- Moonru vaasaL’. On the eastern side, we have the famous 1000 pillared mantapam at the center of which is what is known as “TirumaamaNi mantapam” Commencing the 10 days of “Raa pathu” from the VaikunTa Ekaadasi day, the Lord holds court here to listen to Tiruvoimozhi on Tiruvoimozhi TirunaaL. Millions of devotees assemble to pass through VaikunTa Vaasal on VaikunTa Ekaadasi day. A white Gopuram leads us to the 6th enclosure. If we go straight, we reach the “Chozha raayan Mantapam” where we can find beautiful sculptures. Beyond this is the Sannidhi for the great TennAchArya Acharya Pillai Lokachariar, who composed a number of works. Next to this is the Sannidhi for Lord Parthasarathi. Proceeding further, we come to the Sannidhi of Bhagavad Ramanuja, the scion of Visishtadvaita philosophy. It is here that the physical frame of Emperumaanaar was interred and is known as “Thaanaana TirumEni” Beyond this is the library and the Devasthanam office. Offering our obeisance to ThoNDaraDippoDi Azhwar and Koorathaazhwaan, we enter the 4th enclosure. ================================================================== 4. "LEARN OUR TRADITION THE EASY WAY"- SAMPRADAYA LESSONS FOR KIDS GRADE 2 LESSON 13: “UPANISHADS” (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) Upanishads are a part of Vedas which describe the glory and greatness of the Supreme Being. “Upa” means “near” and “nishad” means “to take”. So, Upanishad means that which takes us near to the Supreme Lord- Parabrahmam (See Chapter 5). Thus, they are very important to us who seek liberation. Whatever may be the contents of the Vedas, the Upanishads always talk about the ultimate Being. His qualities etc. There are 108 Upanishads in all, according to scholars. But, only 10 out of them have been chosen for an in-depth study of the Supreme power and which forms the basis for difficult philosophies to establish their doctrines. These 10 are given below: 1. Isavasya 2. KEna 3. KaTa, 4.Prasna, 5. MunDaka, 6. MaanDookhya, 7. Taittriya 8. SvEtasvataara, 9. ChaandOkhya and 10. BrihadaaraNyaka. Of these, Taittriya Upanishad belongs to Krishna Yajurveda, Isavasya to Sukla Yajurveda and ChandOKhya to Saamaveda Sri Ramanuja has written a commentary based on the contents of these Upanishads, thus establishing the tenets of Visishtadvaita philosophy. Further, there are several Upanishads based on Lord’s incarnations such as Sri Nrisimha Taapaneeya, Sri Gopaala Taapaneeya, Sri Rama Taapaneeya, Sri Narayana, Sri Subhala, Kaushidaki Upanishads etc. Each Upanishad has its own “Saanthi PaaTa”s meaning benedictory verses e,g SaanO Mitrah, Sam VaruNah..., Poornamathah..., Bhadram KarNEbi... Only after chanting the benedictory portion should the Vedas be recited. Some details of interest are given below in respect of a few Upanishads to illustrate the variety of their structures. 1. Isaavaasya Upanishad contains 18 Mantras. 2. KEna Upanishad contains 4 khaanDas. 3. KaTa Upanishad contains 2 Adhyayas. 4. Prasna Upanishad contains 6 Vallis. 5. MunDaka Uponishad contains 6 Prasnas 6. MaaNDookhya Upanishad contains 3 khaaNDas 7. Taittriya Upanishad contains 52 Anuvaakas. 8. BrihadaaraNyaka Upanishad contains 8 Adhyayas 9. ChaanDOKhya Upanishad contains 8 Prabhaatas 10. SvEtasvataara Upanishad contains 6 Adhyayas. 11. Subhala Upanishad contains 5 khaaNDas 12. Atharva sikhaa Upanishad contains 2 khaaNDas. 13. Maantrika Upanishad contains 2 khaaNDas. 14. Agnirahasya Upanishad contains 2 khaaNDas 15. Kausheedhaki Upanishad contains 3 Adhyayas. We should study Upanishads as part of our curriculum to uplift ourselves at the feet of an Acharya. ------------------------------ QUESTIONS 1. What are Upanishads and why are they so called? 2. How many are they? 3. What are the “Saanthi PaaTa”s? 4. Mention the names of various divisions of Upanishads? 5. Who wrote the commentary on Upanishads to establish our system of philosophy? 6. Memorize the names of the 10 major Upanishads? ================================================================ _______________ MSN Photos is the easiest way to share and print your photos: http://photos.msn.com/support/worldwide.aspx Quote Share this post Link to post Share on other sites
