Guest guest Report post Posted April 4, 2002 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// =============================================================== SRI RANGA SRI VOL 03 / ISSUE 24 dated 4th April 2002 =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: We continue the 3rd Parts of the following Series. Their first 2 Parts appeared in Vol.3 / Issue 22 dated 20th March 2002. and in Vol.3 / Issue 23 dated 26th march 2002. 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 3: (Translation in English - Anbil Ramaswamy) ------ Copies can be had from anyone of the following: - - Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540) - Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besabtnagar, Chennai 600 090 (Phone: 490 0327) - Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006 (Phone: 434 438) - Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064 (Phone: 5492877) - Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet, Bangalore 560 018 (Phone: 6511056) - Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582) – - Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017 (Phone: 8280949). ---- - In the previous Issues # 22 and 23, we presented the following questions raised and answered by H.H. 1. What is so great about Srimad Ramayanam that we are asked to learn it? 2. Srimad RamayaNa is greater than Sri Rama Himself is. Do you know why? 3. What is the Avatara Rahasyam of Rama Avatara? 4. Rama Naama is greater than Rama Himself. How? 5. Rama Naama is equal to Sahasra Naama. How? 6. How Srimad RamayaNa is a practical manual on devotional worship (Bhakti Kaavyam)? In this Issue, we present the following questions and their answers by H.H. 7. How do Itihaasas differ from Vedas and PuraaNas? 8. 3 = 1000. How? An explanation from Leelavati GaNitam. 9. What can be read and when? 10. What is so special about Srimad Valmiki Ramayanam vis-à-vis other Ramayanams? =============================================================== 2. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 3: The Peerless Preceptor – 3 (Contd.) Sri Sadagopan Iyengar Swami 3. . DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” Part 3 (Anbil Ramaswamy) 4. QUESTION BOX ANSWERS: Sometime ago, we presented the following Questions received in our Question Box and invited responses from the readers: 1. When, how and why did the distinction between “Iyers” and “Iyengars” come into vogue? 2. What is the basis for the concept and the calculation for observing Rahu kaalam, Yama khanDam, GuLigai Kaalam etc? 3. Why do we hear about the importance of Sudarsanam (Lord’s disc) more than Sangu (Conch) (e.g.) SudarsanaashTakam, Sudarsana Homam etc.? 4. Are there any Stotras on “Sangu” like we find on “Chakram”? 5. What is the significance of Sudarsana and Nrisimha appearing back to back? 6. Why is it that when “Theertham” (holy water) is distributed in temples, it is given thrice to some and only once for others? 7. Why SaTaari is placed in temples on the head and shoulders to some and only on the head for others? 8. If the word “Sri” refers to Mahaalakshmi, how come males are addressed as "Sri____(so and so)” 9. Is there any PramaaNam for people getting tonsure, doing Anga PradakshiNam and in some cases, piercing their cheeks etc.? 10. It is said that the sins of parents affect their innocent progeny (e.g.) Birth defects. Is it not true that the karma of the jeevas of such progeny (may be, in their earlier births) that is responsible for their present plight? We give below the Answers by Sri Oppiliappan kovil V. Sadagopan Swami. We expect a few more responses and will publish them as and when received. ============================================================ WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at . We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed to encourage "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri”: Tell your friends to join by sending an email to – "-Subscribe (AT) (DOT) com" IF not: Tell us, as to how we may improve. Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ================================================================ 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 3: (Translation in English - Anbil Ramaswamy) ------ Qn.7. How do Itihaasas differ from Vedas and PuraaNas? Sacred literature is considered under 3 categories. (1) Vedas are known as “Prabu Samhitas”. They command (Vidikkum) like a Master (Prabu) (2) PuraaNas are known as “Suhrid”. They contain expressions and deeper meanings. They advise like a “friend”, but rather in an indirect manner. (3) Itihaasas are known as “Kaantaa”. They convey both by indirect but suggestive expressions and directly when needed couched in convincing manner imparting a pleasant feeling, like a dear “darling spouse”. Srimad Valmiki Ramayanam falls in the 3rd category. Qn. 8. 3 = 1000. How? An explanation from Leelavati GaNitam. We saw that Lord Siva advised Parvati that reciting Rama 3 times is equal to reciting the 1000 names of Sri VishNu Sahasranaamam. There is a mathematical explanation for this seemingly incongruous equation. As per Leelavati GaNitam of JyOtish Sastra, there is the practice of assigning numerical values to letters. In Sanskrit, there is a practice to count the numerical values with reference to 5th letter from “Pa” series and 2nd letter from “Ya”. As per this, the letter “Ma” is the 5th in the “Pa” series of “Pa, Pha, Ba, Bha, Ma” and its value, therefore, is 5. The letter “Ra” falls as the 2nd unit in the series “Ya, Ra, La, Va” and its value is therefore 2. 5x2 makes 10 for one “Rama”. Repeat it 3 times. It is 10x10x10= 1000. Therefore reciting Rama naama 3 times has the power of reciting the entire 1000 naamas of Sri VishNu Sahasranaam. Qn. 9. What can be read and when? There is a Slokam that guides us in this regard. Praata: dyoota: prasangEna madyahnE stree prasangata: / Raatrou chOra prasangEna kaalO gachchati dheemataam // A superficial meaning would be somewhat like this: “Wise men would indulge in gambling in the mornings, enjoy the company of women and in light-hearted jokes during the day noon and resort to heist and think of ways to do so at night” This, however, is not true. This sloka relates to respectable literature like the scriptures. - If Mahabaratha had not described the game of dice in which the Pandavas lost their everything, the epic that has more than a lakh of Slokas could have been over within a few hundred slokas. This scene creates a sustained interest in the dénouement of unfolding story in the minds of the readers. So, the word “Dyoota” here means “Mahabharatham” - If Srimad RamayaNa had not dealt with Sri Sita’s accompanying Sri Rama to the forest, asking for the golden deer resulting in her abduction and the further unfolding of the story right up to the fall of Ravana and subsequent Sita Rama PaTTabishEkam the whole epic could have been over in a matter of a few hundreds. The elaboration of the basic tenets of VaishNavam viz., efficacy of SaraNaagathi as revealed in the surrender of VibheeshaNa, Trijata etc., the glory of Hanuman etc. would have been lost for us. The central character is naturally Sri Sita, the heroine. That is why, RamayaNa is called “Sitaayaa: Charitam mahat”. Thus, the woman in the story is what the expression “Stree prasangata:” refers to. - Srimad Bhaagavatam that shows that whatever we are blessed with belong to the Lord and enjoying them without any thought of the Lord is tantamount to theft. The story of Lord KrishNa depicting his stealing butter (navaneetha chOram) is but a reminder to us of this fact. The story of the GOpis who rendered unconditional surrender at the feet of Lord KrishNa shows that we can also hope to be redeemed if we also surrender in the manner of the GOpis. So, the expression “ChOra Prasanga” refers to the story of Mahabharatha. Qn. 10. What is so special about Srimad Valmiki Ramayanam vis-à-vis other Ramayanams? After listening about the ideal person of Lord Rama from Sage Naarada, Valmiki was in a fix because it is difficult to write a biography of another. Even if one were to write an autobiography, one might forget to chronicle some event or other or might like to deliberately sweep under the carpet events not very complimentary to the hero, for fear of losing prestige in the eyes of the readers. Here, Sage Valmiki had to write about a living person viz., Sri Rama and, therefore, could not afford to make a mistake unwittingly or otherwise! At this juncture, Sage Valmiki had an unexpected guest. This was none other than the four faced Brahma himself. Sensing the thought running in his mind, Brahma assured him that nothing would go amiss and blessed him thus: Rahasyam cha prakaasam cha yad vrittham tasya dheemata: / Ramasya saha SoumitrE: Raakshasaanaam cha sarvasa: // VaidEhyaas cha yad Vrittham prakaasam yadi vaa raha: / Tachaapi aviditham Sarvam vidithum thE bhavishyati // Na tE vaag anrutaa kaavyE kaachid atra bhavishyati / Kuru raamakathaam puNyaam slOkabadhaam manOramaam // Yaavat sthaasyanti giraya: saritas cha mahee talE / Taavat RaamaayaNa kathaa lOkEshu prachalishyati // Iti uktvaa bhagavaan Brahmaa tatraiva antaradheeyata // (BalakhaaNda 2) Meaning “Oh! Sage! You will come to know all that is needed to create the primordial epic (Aadikaavyam). All events that took place as between Rama, IlayaperumaL, Sri Sita when they were together and also when they were separated, all events relating to the Rakshasas right from TaDakai through RavaNa himself, all events relating to Bharata, Satrugna, the citizens of Ayodhya, Maharishis, Devas and everything else will come to your notice most vividly and clearly. Whatever was done by them in public or in secret or even thought by them will become known to you in every detail. Therefore, you will have full grasp of all that were told to you by Naarada and even those not mentioned by him. In this Kavyam, there will be nothing that is untrue. The slokas that you compose will be appreciated the world over, will remove the sins of those who read or hear it read. So long as mountains stand and rivers flow on earth, your Kaavyam will live through the ages. Take heart. Go ahead. Success will be your’s” Saraswati, Goddess of learning (and spouse of Brahma) and her friends Savitri and Gayatri all came forward to endorse the blessings of Brahma. Gayatri said that as she had 24 letters, Srimad Valmiki RamayaNa will also have 24,000 Slokas and promised to preside over at the start of every 1000 Slokas. By doing this, she would also share in the glory of his RamayaNa kaavyam. Thus, the ONLY authentic and authoritative RamayaNa is that of Sage Vaalmiki. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 2. DESIKAMRUTHAM - SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 3: The Peerless Preceptor-3 (Story of the Sinner and the Sage) Sri Sadagopan Iyengar Swami ------ It becomes clear from the aforesaid, that the seeker after the Ultimate has to surrender himself to an Acharya- “AchAryavAn Purusha:vEda tattvam”-says the CchAandOgya Upanishad. “Tat vignAnArttham sa Gurum Eva abhigacchEt”(MundakOpanishad) is another vEda vAkyA, which exhorts us to find an Acharya and surrender ourselves to him, to know the Ultimate. Here, one may have a legitimate doubt- is it at all necessary to seek out an Acharya? Wouldn’t sustained meritorious conduct through Karma Yoga lead us on to Knowledge, Bhakti and Moksha in that order? Even if one has led an exemplary life, and is a paragon of virtue, goodness by itself cannot make one eligible for emancipation. And even if one has been guilty of the most despicable conduct all through one’s life, once he is taken under the wings of an Acharya, he becomes an ideal candidate for liberation. Swami Desikan emphasizes this by quoting the following examples- “Papishtta: Kshatrabandhu: cha PuNdareeka: cha puNyakrit AchAryavatthayA muktou tasmAt AcharyavAn bhavEt” To leaven the rather dry subject, Sri Toopul Pillai recounts several stories in Srimad Rahasytraya Saram (this is the style adopted by the Vedas too-they are full of anecdotes). All these stories serve to beautifully illustrate and illuminate the point on hand. The sloka quoted above recounts the tale of one Kshatrabandu and one Pundareeka. Kshatrabandu, a king banished to the forests due to his unbecoming conduct, used to hurt and harm Rishis, rob them of articles kept ready for yagyAs, etc. Encountering Sri Narada one day, Kshatrabandu raised his stick to hit the former. Stopping him, Sage Narada said,” You are accumulating a huge baggage of sins, for saving your family. As you know, you will have to reap the fruit of these sins shortly. It would be interesting to know whether your family members, who live off you, are prepared to share your sins, so that you are not solely afflicted with the entire burden.” Kshatrabandhu found this very logical- his family, who was sharing the spoils of his plundering, must definitely share in its consequences, too. But on inquiry with his wife and sons, he found them surprisingly unobliging in this regard. The scales of samsArA fell from his eyes immediately. He came back to the waiting Sage, who put him on the right path, and in course of time, by adopting Prapatti at the behest of Sri Narada, Kshatrabandhu attained Mokhsa, thus proving that even the worst sinner could be emancipated through Acharya Kataksham. Diametrically opposite to Kshatrabandhu in disposition and conduct was Pundareeka, a Brahmin well versed in the scriptures, wealthy, philanthropic, and a symbol of dharma. The sins of his previous births too were greatly washed off through residence at holy places and Teerttha yAtra. Pundareeka, after duly qualifying himself thus, performed Bhakti Yoga, but despite assiduous practice, the fruits were nowhere in sight. The disheartened Pundareeka happened to meet Sage Narada, who explained to him the greatness of the Ashtakshara Mantra. After concentrating on the Mantra and its purport, which led him to perform Prapatti, Pundareeka could ultimately reach Sri Vaikuntam. Thus, the innumerable and heinous crimes of Kshatrabandhu were not a stumbling block in the way of liberation, because he had the blessings of an Acharya. By the same token, even the exemplarily meritorious conduct of Pundareeka could not bestow on him Moksha, till an Acharya (Sage Narada) emancipated him. Thus, it is not the presence or absence of PApA or PuNyA that determine Moksha, but the availability or otherwise of an Acharya’s blessings. The story concludes with a moral-“tasmAt AchAryavAn bhavEt”- therefore, seek out and attain an Acharya, if you desire liberation. The following sloka emphasizes the role of the Acharya in liberation- “Siddhi: bhavati vA na iti samsaya: Achutha sEvinAm na samsaya: atra tad bhakta paricharyA ratAtmanAm » Whether the Lord’s devotees attain Moksha or not may be a matter of speculation: but there is no doubt at all that devotees of BhAgavatAs are assured of liberation. It is thus clear that the Acharya is to be venerated and revered without any reserve. Is it enough if one knows and meditates on one’s Acharya alone? The shruti (RahasyAmnAya BrAhmaNam) lays down that the entire lineage of Acharyas (Our own Acharya, his guru, the guru before him, and so on, upto Emperuman, who is the first Acharya) has to be adored for their infinite mercy. Here is the relative shruti vakya- “sa cha Acharya vamsa: gyEya:asou asou iti Abhagavatta:” The big list of tanians we recite daily is in accordance with this dictum of shruti. Each Acharya in the lineage, up to Emperuman, has to be known and paid obeisance to individually. This is important, because our Acharya owes his knowledge to his own Acharya, and so on. The treasure of the Rahasya Trayam (the three sacred/secret mantras) is now in our hands thanks due to a distinguished parampara of Acharyas, who have passed it on from one generation to another, with immeasurable kripA and expecting absolutely nothing in return for this great upakAram. Thus it becomes our bounden duty to know and revere each Acharya in our Guru paramparA. Apart from this, if we get acquainted with the greatness of each of the inspiring Acharyas, it would help us in appreciating their contribution to the Sampradaya and to emulate, as far as is possible for fickle-minded mortals like adiyen, their exemplary devotion to the Lord and His bhaktas. Many of us are interested in reconstructing a Family Tree, to trace our genealogical roots- however, it is more important for us to know our Guruparampara or lineage of Acharyas. After all, our parents and forebears are responsible for our samsArA and attendant problems, while our Acharya and his gurus ensure our liberation from this mundane world and everlasting bliss. (This is not to belittle the importance of our parents and pitru vargam, but only to emphasize the importance of Acharyas). To Continue xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” Part 3 (Anbil Ramaswamy) ------------------------------ CHAPTER 11: PARIKARA VIBHAAGA ADHIKARAM (CONTINUED) 37. “kala eLLuk kaTTu p pOi kala eNNai aayitru” We know that there are only two direct means to attaining Moksham viz., Bhakti and Prapatti. After detailing the insuperable difficulties which Bhakti involves in comparison to Prapatti, Swami Desikan points out that even Prapatti (seemingly easier) still presents its own brand of difficulty in that without Acharya kaTaaksham, one cannot acquire the unconditional faith called “Mahaa Viswaasam”, an essential ingredient for Prapatti. Swami Desika alludes to a story to illustrate this: Once upon a time, there lived an oilmonger in a village. His oil press (Chekku) had worn out and he wanted to make a new one. So, he went into the forest and located an old tree. As he was about to cut it, a ghost that was living in the tree appeared and begged of him not to cut it since it had nowhere else to go and promised in return to provide daily a kalam (a measure) of sesame seeds. As promised, it started delivering the kalam at the doorstep of the oil monger. Sometime later, a new ghost sought refuge in the same tree and the first ghost permitted the guest. When the second one came to know of the deal, it laughed and vowed to put an end to the practice. It made straight to the oil monger’s place and hid in the cow shed. One of the cows in the shed was unruly and would obey only the oil monger’s son. So, they used to call it a “ghost”. The oil momger asked his son “ Go. Fetch that ghost. I want to teach it a lesson today”. Hearing this, the hiding ghost got scared, came out and pleaded to be let off. In return, it promised to deliver one kalam of sesame oil (instead of sesame seeds). When it returned to the tree, the host ghost asked what happened. The guest ghost replied “ The oil monger asked his little boy to catch me for punishing me. If the small boy could be so strong as to catch me, how much stronger would the father be? So, I offered to deliver one kalam of Sesame oil instead of seeds and bought my freedom!” Likewise, though Bhakti has to be done continuously and incessantly like “Tailadhaara” till the last mortal coil (Charama Sareeram) to attain Moksham and although Prapatti seemed comparatively easy way, yet the acquisition of “Mahaaviswaasam” was difficult to come by exacting, as it were, a heavier price than required for Bhakti. (This is based on a story related by Embaar) ------ To Continue ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 4. . QUESTION BOX ANSWERS: SrI: Dear SrI Anbil Swamin: There are many, who are more qualified than myself to answer the questions that you have asked me to answer. I was delaying to answer them for that reason. Your kind requests are the sole reason for attempting some answers. AdiyEn requests knowledgable members of SrI Ranga SrI to add their views and correct adiyEn's. DaasOham, Oppiliappan Koil SaThakOpan/" Sadagopan" The Ten Questions: ******************* Q.1: Why do we hear about the importance of Sudarsanam (Lord's disc) more than Sangu (Coach), (e.g.). Sudarsanaashtakam , Sudarsana Homam etc.? The Tatthvam behind Sudarshanam, as a weapon of the Lord is profound. In our tradition (sampradhAyam), Sudarsanam represents the Sankalpam of SrIman NaarAyaNan. The Lord's sanklapam creates, protects and destroys the Universe. When the Lord decided to destroy HairaNya Kasipu, Sudarsanam entered the nails of the Lord and tore the offending demon apart. Hence Sudarsanam's role is large among VishNU Aaayudhams. SwAmy Desikan's Sudarshanaashtakam , ShOdasAyudha SthOthram, KooranArAyNaa's Sudarsana Sathakam celebrate the glory of Sudarsanam .All the tathtvams dealing with Sudarsana worship is embedded there. Each weapon of the Lord represents one of the Tathtvams. Just as Sudarsanam represents the Sankalpam of the Lord, the sword of the Lord (Nandakam) represents Jn~Ana sakthi. That is why Thirumnagai Mannan says in ThiruviNNagara Paasuram that he (Kaliyan) drew the sword of Jn~Anam about Tatthva Trayam and with it destroyed the Five senses (IympulankaL) that distracted him from Bhagavadh anubhavam and arrived at the Lord's Thiruvadi ( Periya Thirumozhi: 6.3.4). The Tatthvam of Saathvika AhankAram about which Srimaan Anbil Swamy has written earlier about is recognized as the bow of Saarangam. Among the three tatthvams, Prakruthi-MahAn-ahankAram, the Lord's mace (Gadhai) is recognized as MahAn. These weapons arise from the Uthpatthi sthAnam of Sudarsanan. That accounts for the enormous attention that Sudarsana BhagavAn has received through sthOthrams cited above. Sudarsana Homam and the invocation of Sudarsana Bhagavaan at Homes are to chase away all inauspiciousness. Sudarsana homam is also done before SamAsrayaNam according to the way shown by ParAsara SamhithA of VaishNava Aagamams. There are specific methods to pour sacrificial oblation into Agni during the Sudarsana Homam (Sudarsana Homa PrayOgam). Coming to SamAsrayaNam, the most important sacred rite for VaishNavAs is Sankha Chakra DhAraNam (Parama SamskAram) for ParamaikAnthi Vedina:): Taapa: PuNDra: tathA naama manthrO yAgasccha Panchama: imE Parama samskAra: paramaikAnthi Vedina: The Sudarsana-Paanchajanya PrathishtA Vidhi is a manual that describes the mode of sanctifying the Sudarsanam and Paanchajanyam before use in the SamAsrayaNam. Sudarsana means beauteous sight .It is indeed a beauteous sight to see the Lord's discus on one's right shoulder. Its form is described in Nrusimha Poorva Taapainee Upanishad (Six spokes, symbolically equivalent to the six petals of a Lotus). VishNu purANam salutes it as the Universal Mind (Vishnu PurANam: 1.22.68). Ahirbudhnya Samhithai recognizes and salutes the Lord's discus as the Sankalpa sakthi during creation of the Universe (2.62). Nrusimha Poorva Taapinee Upanishad points out that the six spokes are connected to Kaala chakram (Six seasons and the epi- center of the nave, where the spokes are set as one of the Pancha PraNavams, the Supreme Causal continum. Earlier postings on the significance of Sudarsana-Narasimha vigrahams with the back to back features are archived in the Bhakthi List (V.Sadagopan and Murali Rangaswamy). Please refer to them for details. A google search on the Bhakthi list would connect you to these postings. "Naarasimha Vapu: SrImaan Kesava: PurushOtthama:" The weapons of this vyUha Moorthy (Kesavan) adorned on the forehead of the VaishNavAs are four chakrams in His four hands. Sudarshanan is seen there. Yajur Vedam itself is considered by Avyakta Upanishad as the embodiment of Nrusimhan (This Man lion is the very Yajus). In Southern part of India, the Temples for Nrusimhan and NrusimhA worship are very abundant. Incidentally, Yajur Veda Adhyayanam is also most popular in Dakshina dEsam for that reason (?). Nrusimha Uttara Taapini Upanishad also elaborates on the gross, subtle, seed and witness aspects of Lord Narasimha and His kaala chakram. Sathapatha BrAhmaNam pays respectful tribute to this Sudarsana-Nrusimha Svaroopam. Swamy Desikan's lilting and powerful sthOthram, SudarsanAshtakam contains the essence of Vedic principles associated with Lord Sudarsanan. ShOdasAyudha Sthuthi elaborates on these tatthvams further. The meanings and commentaries on the slOkam have been posted in the Bhakthi Archives in 1995 & thereafter. adiyEn refers the readers to those earlier postings of adiyEn. Q.2: Is there any sthOthram on Sangu like we find on Chakram? No , but BhagavAN's sanghu is equally important to VashNavAs. There are not many separate sthOthrams on it. PanchAyudha SthOthram has reference to it. Our ANDAL's NaacchiyAr Thirumozhi has paasurams , where She queries Paamchajanyam about the bliss of close contact with the Lord's lips. The Divine Conch is considered as the origin of existence. The perfectness of the acoustics emanating from it as PraNava Naadham has been written about by Professor M.G.Prasad. The multiple spirals evolving from one point is its symbolic as well as architectural beauty. The Conch arose from the Ocean and is linked to Appu Tatthvam. The manthrams of Soorya NaarayaNa worship celebrate this jala Tatthvam and fire being held inside this Jalam as KaalAgni. Paanchajanyam is described by PurANAs as arising from the milky ocean during the churning for nectar, just like MahA Lakshmi and Kousthubham. When blown by the Lord, it signifies prathama Naadham or primeval sound. PaanchaJanya means born of five, which "represents the cohesive part of I-ness, the origin of elements (bhUtAs)". Q.3: What is the significance of Sudarsana and Chakram appearing Back to back? adiyEn has commented on the source literature archived in the Bhakthi List earlier. Q.4: Why is it that when Theertham (holy water) is distributed at temple, it is given thrice to some and only once for others? The initial reaction is to connect the three intakes of SrI VishNu Paadha Theertham as equivalent to aachamanIyam thrice. We do it with all purificatory rites with the utterance of AchyuthAa Nama: AnanthAya nama: GOvindhAya nama: In PaancharAthra Rakshai, Swamy Desikan has commented on them. Asmath AchAryan SrImath Azhagiya Singar has also extensively commented on the dos and don'ts regarding Achamaneeyam and the proper ways and occasions to perform it . One does not perform AachamanIyam before partaking PerumAL ThIrtham at His Sanndhis, since that ThIrtham itself is the most purificatory of all ThIrthams due to its association with the sacred AarAdhanam done in the SaasthrAic way. It is Bhagaavth PrasAdham because of Bhagavath Sambhandham. One can consume the three distributions of ThIrtham from the Bhattar with the utterance of the above three ThirunAmams in a mood of respectful sweekaraNam. When one portion is given, one can say the Moola Manthram and consume it. Those who have not had this Upadesam can consume it with the Utterance of NaarAyaNana Sabdham. The distribution of three times is in recognition of SrOthriyAs and BhagavathAs in the ThIrtha GhOshti. Their Kaimkaryam and Vidhvath are specially recognized. Even among them, the paramaparai Kaimkarya ParALs receive the first ThIrtham (Mudal ThIrtthakArAL). Giving ThIrttham once is not an intended insult in Bhagavath SannidhAnam. The blessing with three portions of PerumAL THIrtham is a special recognition of the BhagavathAs, who have distinguished themselves thru Kaimkaryam to other BahagavathAs and BhagavAn. Q.5: Why is it SatAri is placed in temples on the head and shoulders to some and only on head for the others? Those, who have received SamAsrayaNam are eligible for such recognition by the placement of SatAri on the shoulders besides the head. One has to receive the satAri with the utterances of "DaasOsmi, DhanyOsmi, anugrihIthOsmi". When a YathIswaran receives the SatAri , an additional portion of the Body besides head and shoulders is touched (Viz) Hrudhayam region. The significance of the placement of the SaThAri and the fruits thereof are extensively covered in SrI RanganAthA PaadhukA Sahasram of Swamy Desikan. Special recognition of SatAri being placed on the head and shoulders is when the Bhakthan has the proper VishNava Svaroopam (Pancha Kaccham, if married and DhvAdasa PuNDram). If some one walks into PerumAL Sannidhi in pants or TattAdai, there is no option for the Archakaa to place the SaThAri once on the bent head of SevArTi. Q.6: If the word "SrI " refers to MahA Lakshmi, How come males are addressed as SrI ---(so and so)? SrI Sabdham has to be added to names of men as "SrImaan ---so & So". SrI sabdham adds auspiciousness to every thing as a prefix. In our Saasthrams, She is inseparable from the Lord and produces auspiciousness to Him as revealed by Swamy ParAsara Bhattar in his extraordinary tribute to Her in SrI GuNa Rathna KOsam. One of the PaancharAthra Samhithais (JayAkya Samhithai) says in this context: Sooryasya RasmayO yathvAth Oormayasya ambhudhErivA SARVAISVARYA PRABHAAVENA KAMALAA SRY TESTATHAA (Meaning): SrI Devi is inseparable from the Lord just as the rays of the Sun can not be separated from Soorya NaarAyaNan and just as the waves can not be separated from the Ocean. Vedic Aj~naa VaishNava Manthrams always treat the Lord as the wife of Lakshmi (SrI DEvi), when He is offered Havis (sacred oblations). He is Sriya: Pathi. The addition of the SrI sabdham can also be considered as the need for the constant remembrance of the most important Manthram (Dhvya Manthram) for VaishNavAs. There are profound meanings for the Sri Tathtvam there. Swamy Desikan has also given six different meanings for SrI sabdham that needs reflection. The addition of SrI as a prefix before one's name (SrImAn or SrImathi) can be understood in this manner. Q.7: Is there any pramANam for people getting tonsure, doing anga pradhakshiNam and in some cases piercing their cheeks etc? None to my knowledge for anga pradakshiNam and piercing their cheeks . Tonsure is part of the Vedic SamskArams. By tonsure, Kudumi (SikhA dhAranam) is what I have in mind. Anga pradakshiNam is an act of utter humility before the Lord and rolling over the dust from the feet of BhaagavathAs (ThoNDar adippodi) , who have performed pradakshiNams at the Lord's temple. First, one takes bath in the PushkaraNi and then with wet cloth begins the PradakshiNam with folded hands in the prAkarams. When one does it, one can feel the gentle hands of the Lord turning you from one rotation to the other until completion. It is a sacred experience symbolizing utter humility. Piercing one's body with spears and needles is observed by BhakthAs of Skandhan and is not for the VaishNavaas. Q.8: When , How and why did the distinction from Iyers and Iyengars come into vogue? This is a big and speculative subject. Lot of bhakthAs have posted articles on the origin of the word Iyengaar and connected rightfully so to the word of AryA (One who needs to be respected). " Aasana ParigrahEN aalankarothu imam pradEsam Aarya: " is the respectful invitation for a SrOthriyan to take the special seat in the house. The simplistic definition of Iyers being worshippers of Siva and IyengArs being worshippers of SrIman NaarAyaNaa is misleading. Iyers and Raos (MaadhvAs) can be and are worshippers of SrIman NaarAyaNan. Additional complications arise when you add words like Saivites (Following Saiva SiddhAntham) and SmaarthAs etc. Equating Advaithins with Iyers is also misleading. These classifications all the way down to being captured in insignia worn on their foreheads, the shoulder from which the ladies hang sarees got established over time. VaidhikAs following vedic rituals defined by their Saakais and Soothrams (Aapas thambha Sootrham et al) is the deeper classification. The prevalence of individual saakais at different parts of India even today is well documented. Many times ancient kings have requested Vedic Scholars from one part of India to move to their kingdom in another part of India for performing Vedic ceremonies. This migration has taken place a number of times. DhrAvidulu in AandhrA, Munn Kudumi Sozhiyars with Saama Vedic tradition in South, Vadamaas, BruhacharaNams, SangEthi Brahmins of karnAtakaa (IyengArs originally following Iyer traditions now), NambhUdhri Brahmins and a whole host of others come under the two categories. AdiyEn will comment on them later in a separate posting because of the depth of the subject related to Vedam. Q.9: What is the basis for the concept and calculation of Raahu Kaalam, Yama KhaNDam and GuLigai Kaalam? >From Sunrise to Sunset is the basis of the division of the time. Q.10: It is said that the sins of parents affect their innocent progeny (e.g.) birth defects .Is it not true that the karma of the jeevans of such progeny (may be in the earlier births) that is responsible for their plight ? Not so. This is another profound subject and needs separate treatment. Other members are asked to join in and give their opinions. xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx _______________ 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
