Wednesday, November 21, 2012

Why do we do pradakshina?

~~Koustubam Neela

Whenever, Hindus visit a temple, one can observe that they circumambulate the idol in a clockwise direction. This is a regular practice which is being done since innumerable years. Have you ever given a thought that why is this done?

Nowadays the main purpose behind visiting a temple is only when one doesn’t get something that he/she desires; be it a job, good health, a spouse, fame, well being of children like their education etc. To put in a nut shell materialistic desires. Other wise nobody has the time to go to a temple. Life has become so fast and the present generation has become very practical. It is only few days before the results that one can see students visiting a temple!

And the prayers are also performed in a give and take manner. For example, “God please help me pass this exam and I will donate 101 coconuts and money” That’s the way people pray nowadays. Even God is no exception to the give and take policy of the people.

Coming back to the topic, let us know why we circumambulate God’s idol in a temple.

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.

Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality. God does not see how rich or how poor we are, how famous or infamous we are, so on and so forth.
- krishnaradhe .blogspot

Sriman Narayana is Numero Uno

~Ravichandran Sowrirajan

The fact that Sriman Narayana is Numero Uno has been unequivocally established by Sri Vaishnava Acharyas, drawing extensively from the Vedas, Saasthras, Ithihaasas, Puranas and other time-tested scriptures. He is the means and end of all beings. He is the protector and benefactor of the whole world. His auspicious virtues (திருக்கல்யாண குணங்கள்) are countless and His glory limitless.

Perhaps, because of this the Lord has given us a Thousand Names (Sahasra Naamam) of His through Bhishma for us to sing His greatness, atleast to some extent. The grandsire was in his death-bed after having been pierced by arrows all through the body in the Kurukshethra war. He was waiting for the advent of Uththaraayanam to breathe his last. The power of his penance and will helped him stay alive till such time Dakshinaayanam gave way to Uththaraayanam.

During this period only Bhishma composed the famous Vishnu Sahasranaamam and Bhishma Sthuthi and they formed part of the Mahabharatha as narrated by sage Vyasa.

With Bhishma's death, an era of great wisdom and knowledge was about to come to an end. Hence, Krishna advised Yudhishtira to seek Bhishma's counsel on any and all aspects of life. The resultant dialogue was witnessed by both Vyasa and Krishna.

Yudhishtira posed questions such as 'who is the ultimate Supreme reality', 'by worshipping whom a man attains salvation' and 'what is the easiest way by which mankind can get everlasting happiness, eternal peace and become free from misery and sorrow'. Bhishma's only answer to all these questions was 'Vishnu' and he mentioned thousand names of the Lord, in the process. This is the origin of Sahasra Naamam.

The uniqueness of these names is that even any of these names will bequeath as much auspiciousness as the Lord Himself. The names are as powerful as their owner.

Reciting and even hearing the masterpiece comprising the Lord's glorious names eradicates all evils and bestows auspiciousness. The significance of 'Naama Sankeerthanam' was derived from this. Naama Sankeerthanam, in turn, will eventually pave the way for the ultimate goal — Saraanaagathi. That is why the Lord's names are held in such high esteem in our Sampradaya.

Azhwars and our Acharyas have expressed the greatness of the Lord's names in no uncertain terms. As many as nine Azhwars have sung the glory of these great names. The following is a sample list in the chronological order:

Poigai Azhwar

...ஆயிரம் பேர்ச் செங்கண் கரியானைக் கை தொழுதக்கால். (Mudhal Thiruvanthaadhi - 65)
"Karmas will not occur on those who worship the Lord with a thousand names."

...நாமத்தால் ஏத்துதிரேல் நன்று. (Mudhal Thiruvanthaadhi - 70)
"If You can praise Him by singing His names, it is well done."

Bhuthath-Azhwar

...ஞானத்தால் நன்குணர்ந்து நாரணன் தன் நாமங்கள்... (Irandaam Thiruvanthaadhi - 2)
"If we chant with knowledge Narayana and His many other names, it will secure us a place beside Him."

Peyazhwar

...நாமம் பல சொல்லி நாராயணா என்று... (Moonraam Thiruvanthaadhi - 8)
"Let us praise Him with folded hands, chanting Narayana and His many other names."

Thirumazhisai Azhwars Dasan

செவிக்கு இன்பமாவதுவும் செங்கண்மால் நாமம்... (Naanmukan Thiruvanthaadhi - 69)
"Sweet to the ears are the Lord's Names."

...நின் நாமதேயம் இன்னதென்ன வல்லம் அல்ல... (Thiru-chandha Viruththam - 13)
We are incapable of knowing You by any one particular name (of the many)...

Nammazhwar

...கனியின்மையின் கருக்காய் கடிப்பவர் போல் திருநாமச்சொல் கற்றனமே. (Thiruviruththam - 64)
"We too, not quite blessed with ripe fruit, that is, the Rug Veda, bit (learned) raw fruit, that is, the Lord's names."

அடர் பொன் முடியானை ஆயிரம் பேரானை… இடர் கடியும் மாதா பிதுவாக வைத்தேன்... (Periya Thiruvanthaadhi - 70)
"One with a thick golden crown and a thousand names... I regarded Him as my mother and father"

...பேரும் ஓராயிரம் பிற பல உடைய எம்பெருமான்... (Thiruvoymozhi 1-3-4)
"The Lord who has a thousand different names."

...பணங்கொள் அரவணையான் திருநாமம் படிமினோ... (Thiruvoymozhi 4-1-8)
"Recite the names of the one on the hooded serpent."

...பாடீர் அவன் நாமம் வீடே பெறலாமே. (Thiruvoymozhi 10-5-5)
"If you sing His names you can secure liberation."

நண்ணினம் நாராயணனை நாமங்கள் பல சொல்லி... (Thiruvoymozhi 10-6-3)
"We attained Narayana by chanting His many names."

Periyazhwar

...தொண்டக் குலத்தில் உள்ளீர் வந்து அடி தொழுது ஆயிர நாமம் சொல்லி... (Periyazhwar Thirumozhi 1-1-5)
"Those of you who are in the lineage of devotees, fall at His feet chanting His thousand names."

...நல்வகையால் நமோ நாராயணா என்று நாமம் பல பரவி… பல்லாண்டு கூறுவனே. (Periyazhwar Thirumozhi 1-1-11)
"I shall, in the right way, chant Your name Narayana... and wish You well."

... ஓவாதே நமோ நாரணா என்று… அன்று எனக்கவை பட்டினி நாளே (Periyazhwar Thirumozhi 5-1-6)
"The day on which I didn't chant Namo Narayana... is a day of starving for me."

Andal

... மாமாயன் மாதவன் வைகுந்தன் என்றென்று நாமம் பலவும் நவின்றேலோர் எம்பாவாய். (ThirupPaavai - 9)
"Chant His many names such as Maamaayan, Madhavan, Vaikunthan, etc."

Thondar AdipPodi Azhwar

... நரகமே சுவர்கமாகும் நாமங்கள் உடைய நம்பி... (Thirumaalai - 12)
"The Lord has names which can turn even the hell into the heaven."

Thirumangai Azhwar

... இமையோர்கள் பேர்களாயிரம் பரவி நின்று அடி தொழும் பிரிதி சென்று அடை நெஞ்சே. (Periya Thirumozhi 1-2-8)
"O, heart, reach ThirupPiridhi, where the celestials chant the Lord's thousand names and surrender unto His feet."

... பேர் ஆயிரமும் ஓதுமின்கள் (Periya Thirumozhi 1-5-10)
"Chant the thousand names."

நாமம் பலவுமுடை நாரண நம்பி (Periya Thirumozhi 10-8-4)
"Narayana is the Lord with many names..."

...பேராளன் பேரான பேர்கள் ஆயிரங்களுமே பேசீர்களே. (Periya Thirumozhi 11-6-5)
"Say the thousand names of the Lord."

That Madhurakavi Azhwar and ThirupPaan Azhwar do not figure in the above list is least surprising - the former sung only on Satakopa, his Acharya, and the latter got immersed in the narration of Lord Ranganatha's form. However, Kulasekhara Azhwar's absence is a matter of intrigue.

Of course, the above is not an all-inclusive list and contains only some of the impromptu references emphasising the importance of the Lord's names. There are a few decades dedicated to the greatness of His names, such as, போய்ப்பாடு (Periyawar Thirumozhi 2-3), காசும் கறையுடை (Periyazhwar Thirumozhi 4-6), வாடினேன் வாடி (Periya Thirumozhi 1-1), கேசவன் தமர் (Thiruvoymozhi 2-7), etc.

Sri Andal's penchant for the Dwaadasa Naamas is evident as she has sprinkled them all through Naachhiyar Thirumozhi and, of course, Thiruppaavai in excess of 40 places in all. An analysis would reveal that all except Vishnu occur in Naachchiyaar Thirumozhi, some of them a number of times. The term Vishnu has been used only as a reference to herself, as the daughter of Vittuchiththar (as signature) in the final verses of some of the decades.

It may be noted that our elders have held that we should recite particular names of the Lord before some of our routines — Hari as we wake up, Govinda before we eat, Kesava when we start out, Madhava when we go to bed, etc.

Let us all call out the Lord's name as many times as possible during our daily routines, besides chanting the Sahasra Naamam regularly and derive the benefits accruing from it.

Meet you in the next Note.

எங்கள் தூப்புல் பிள்ளை பாதம் என் சென்னியதே!

Natteri P. Srihari (a) Lakshmi Narasimhacharyar

Thursday, November 15, 2012

Thiruvoymozhi (5-1-5 & 5-7-2)

~Ravichandran Sowrirajan

கண்ணபிரானை விண்ணோர் கருமாணிக்கத்தை அமுதை
நன்ணியும் நண்ணகில்லேன் நடுவேயோர் உடம்பிலிட்டு
திண்ணம் அழுந்தக் கட்டிப் பல செய்வினை வன் கயிற்றால்
புண்ணை மறையவரிந்து என்னைப் போர வைத்தாய் புறமே.
(Thiruvoymozhi 5-1-5)

“It was You who gave me the body and the skin to cover and then tied me with ropes and pushed me down the quagmire of sensual pleasures. Since You covered my knowledge thus, You only had to uncover and release me to Bhagavad anubhava”

The Azhwar reflects on why in spite of learning what the Lord’s grace could do, he did not turn to Him so far. He says that the culprit is his association with the body and the sensual interests. It is as if the body was tightly tied down with ropes of ignorance and karma over the layer of the skin, which concealed the ulcer within. \Who is responsible for this? “The very Lord Himself” says the Azhwar.

Nampillai comments that the Azhwar’s condition before and after was like Sri Sita in Asoka Vana waiting for the Lord to release her.

‘Vinnor Amudhai’ refers to the darling of Nithyasuris who enjoy Him afresh every moment.

By ‘Punnai maraiyavarindhu,’ the Azhwr means “It is because this tabernacle of flesh, blood and marrow within is covered with a glossy skin making it appear as if everything was fine. When this deceptive facade is torn down, the ugliness of the body will be revealed with all its loathsome and nauseating rotten flesh fit only to be thrown to dogs. The Azhwar seems to ask whether it was proper on the part of the Lord to let him dwell in such a prison-like body in smug satisfaction so far”.

அங்குற்றேன் அல்லேன் இங்குற்றேன் அல்லேன் உன்னைக்
காணும் அவாவில் வீழ்ந்து நான்
எங்குற்றேனும் அல்லேன் இலங்கை செற்ற அம்மானே!
திங்கள் சேர் மணி மாட நீடு சிரீவர மங்கல நகருறை
சங்கு சக்கரத்தாய் தமியேனுக்கு அருளாயே!
(Thiruvoymozhi 5-7-2)

By ‘Angu utren allen’, the Azhwar means “O God! I have not practised any ‘Saadhana’ to deserve a place in Tiyr Sri Vaikuntam” and by ‘Ingu utren allen’, he means “Since I am always immersed in enjoying Your beauty and qualities, I have not attempted to practise any means prescribed in the Saasthras for observance in this world also. ‘Engu utrenum allen’ implies that the Azhwar says “I do not belong to either or anywhere else”.

On the first two lines, Periyvaachchaan Pillai explains that the Azhwar pleads pathetically thus: “I am unable to come to Your place and enjoy Your proximity. Neither am I one among those ‘Samsaaris’ who have no thought or desire to reach you and therefore, do nothing about it. I have fallen between the stools having lost both the possibilities. I do not belong to the former; as sure as anything, I do not belong to the latter either. I am not able to forget you. I am not able to bear this miserable existence and this excruciating suspense anymore.”

The Azhwar, by ‘Unnaik kaanum avaavil veezhndhu’ means, “I have only one irresistible urge to meet with You. The only thing that keeps me alive is my love for You. Your qualities have enslaved me.”

This is like Lakshmana saying that he was enslaved by the qualities of Sri Rama — “Gunair dhaasyam upaagatha” (Vaalmiki Ramayanam, Kishkindha Kaandam 12.4).

Periyavaachchaan Pillai explains the relevance of ‘Ilangai chetra ammaane!’. “You asked Lakshmana to bring You the bow and arrow. You had to build a bridge across Sethu. You had to organise a battalion. You took all these troubles all for the sake of redeeming Sri Sita. In my case, all this is not necessary. You can save me by mere ‘Sankalpa’. Also, unlike in the case of Sri Sita who had Thrijata to console her, I have nobody here to console me. I am desolate and forlorn.”

There is a further hint in this reference: The Azhwar seems to ask “Was it not You who told Sugriva that if he were to die, You will find no joy even if You win the war and redeem Sri Sita? This shows how deep Your concern is for the one who has surrendered to You. Here I am, having surrendered. Where is your concern and where is your compassion?” (Vaalmiki Ramayanam, Yudhdha KaaNDam 41.4).

The Azhwar further says, “You have taken your abode in the city of Sireevaramanagai whose tall ramparts touch the very moon”. By ‘Sanku Chakkaraththaai, he seems to say “You have the famous conch and discus. Unlike Ramavathaara, You stand here forever ready with Your conch and disc. What are you waiting for?” (A Peek Into Satakopa's Enrapturing Sentiments
Anbil Ramaswamy, U.S.A. in SVDD today )

Friday, November 2, 2012

கம்பனின் ஆழ்வார் மையல்

~Seshadry Narayanan Narayanan 

கம்பனின் ஆழ்வார் மையல்.
இழைத்தா ரொருவரு மில்லா மறைகளை யின்றமிழாற் குழைத்தார் குருகையிற் கூட்டங்கொண் டார்கும ரித்துறைவர் மழைத்தார் தடக்கைக ளாலென்னை வானின்வரம் பிடைநின் றழைத்தா ரறிவுந்தந் தாரங்கும் போயவர்க் காட்செய்வனே.

நாய்போற் பிறர்கடை தோறு நுழைந்தவ ரெச்சினச்சிப் பேய்போற் றிரியும் பிறவியி னேனைப் பிறவியென்னும் நோய்போ மருந்தென்னு நுன்றிருவாய்மொழி நோக்குவித்துத் தாய்போ லுதவிசெய் தாய்க்கடி யேன்பண்டென் சாதித்ததே.

என இவர் பாடுதலான் நன்கறியலாகும். இவர் ஆழ்வாரது திருவாய்மொழியினை எவ்வளவாக மதித்தனரென்பது

Thirumannkaappu, Srichoornam

~Raghunathan Gopalarathnam

Thursday, October 18, 2012

Abhayahastha mahimai

~Ravichandran Sowrirajan

 எம்பெருமானைக் குறித்து சேதனன் ஒரு அஞ்சலி செய்தால் சேதனனை நோக்கி எம்பெருமான் ‘அஞ்சல்’ செய்கிறான். அஞ்சல் என்றால் பயப்படாதே என்று பொருள். வலது திருக்கரம் பயப்படாதே என்று அடியார்களுக்கு அபயம் கொடுப்பதால் அபயஹஸ்தமென்று அத்திருக்கரத்துக்குப் பெயர். அபயமுத்திரையென்று அந்த அடையாளத்திற்குப் பெயர். அபயமுத்திரதமான பெருமாள் திருக்கையைப் பலவிடங்களில் ஸ்வாமி தேசிகன் அனுபவிக்கிறார். க்ஷணந்தோறும் கோடிக்கணக்கான பாபங்களைப் புரிந்துவரும் பேர்களுக்குப் பெருமாளை அணுகுவதென்றால் உள்ளத்தில் எத்தனை பயம் ஏற்படுகிறது? அந்த பயத்தைப் போக்காவிடில் பகவத் ஸந்நிதியில் போய் நிற்பதே முடியாதே! ஆகவே அபயஹஸ்தம் முதல்முதலாகப் புரியும் காரியம் அபராதத்தால் நமக்கு ஏற்படும் பயத்தைப் போக்குவதே. ‘நித்யாபராத சகிதே ஹ்ருதயே மதீயே, தத்தா பயம்ஸ்புரதி தக்ஷிணபாணிபத்மம்’ என்று தேவநாயக பஞ்சாசத்தில் திருக்கை வர்ணனை. இடைவிடாமல் செய்யும் பாபங்களினால் பயமடைந்த அடியேனுடைய ஹ்ருதயத்திற்கு அபயம் கொடுத்துக்கொண்டு விளங்கும் வலது திருக்கை மலர் – என்று இதற்குப் பொருள். இதனால் எம்பெருமானை அணுகத் துணிவு ஏற்பட்டு ‘நதர்ம நிஷ்டோஸ்மி’, ‘நோற்றநோன்பிலேன்’, ‘மனத்திலோர் தூய்மையில்லை’ முதலிய ஸ்தோத்திரங்களையும் பாசுரங்களையும் அனுஸந்தானம் செய்துகொண்டு அவனை சரணம் புக்கால் அபயஹஸ்தம் அப்பொழுது வேறு பொருள்கொண்டு விளங்கும். ‘நீ செய்த அபராதத்தால் உனக்கு வரவிருக்கும் தீங்குகளை யெல்லாம் விலக்கி உனக்கு அபயம் கொடுத்தேன். இனி அஞ்சேல்’ என்று வாய்ப்பேச்சில்லாத அந்த அழகிய கைப்பேச்சு நமக்கெல்லாம் வெகு ஆப்தம். முன்பு ஸமுத்திரதீரத்திலும், அர்ச்சுனன் தேர்த்தட்டிலும் பேசிய ‘அபயம் ஸர்வபூதேப்யோ ததாமி’, மாஸூச:’ என்ற வாக்கியங்களைப் பொருளாய்க் கொண்டு விளங்குகிறது அபய முத்திரை. ‘ஸர்வபூதேப்யோ ததாமி’ என்ற வாக்கியத்தில் தோன்றும் இரண்டு அர்த்தங்களையும் ‘அனைவர்க்கும் அனைவராலும் அஞ்சேல் என்றருள் கொடுப்பன்’ என்று ஸ்வாமி மொழிபெயர்த்துக் காட்டுகிறார் அபயப்ரதானஸாரத்தில். எல்லோருக்கும் ரக்ஷணம், எல்லோரிடமிருந்தும் ரக்ஷணம். பூவில் தோன்றிய பொற்கொடி பிடிக்கும்போது சிவந்துபோகும் மெல்லடிப்போதுகளுடன் பரம ஸுகுமாரமான திருமேனியுடையவராய், அழகு மிளிரும் இவரிடத்தில் இத்தனை ஆண்மையு முண்டோ என்று சங்கிப்போருக்கு அபயமுத்திரையில் அவநம்பிக்கை உண்டாகும். ‘ஸுகுமாரௌ மஹாபலௌ’ என்று ஒரேமூச்சில் பேசிய சூர்ப்பனகையின் அறிவுமிலாத பேர்களுக்கு நம்பிக்கை உண்டாக்கவேண்டிப் பெருமாள் ஆயுதமேந்தி நிற்கிறார் என்று ஸ்வாமி தேசிகன் உத்ப்ரேக்ஷிக்கிறார். ‘நீலாசலோதித நிசாகர பாஸ்கராபே, சாந்தாஹிதே ஸுரபதே! தவசங்கசக்ரே, பாணேரமுஷ்ய பஜதாம் அபயப்ரதஸ்ய ப்ரபத்யாயநம் ஜகதி பாவயத ஸ்வ பூம்நா’(தேவநாயகபஞ்சாசத் 30)’ஓர் கோலநீல! நன்னெடுங் குன்றத்தை அணைந்து நின்ற சந்திராதித்யர்கள் போன்ற உமது சங்கமும் சக்ரமும் சத்ருக்களை நிரஸிப்பதில் நிகரற்ற தமது காந்தியாலே இந்த வலது கரத்தின் அபயப்ரதானத்தில் விச்வாஸத்தை(நம்பிக்கையை) ஜகத்துக்கு விளைவிக்கிறார்கள்’ என்று இதன் பொருள். இவ்வர்த்தத்தையே பன்னிருநாமத்தில் ‘அம்பொற்கரங்களில் ஐம்படைகொண்டு அஞ்சலென்றளிக்கும் செம்பொன் திருமதிள்சூழ் சிந்துராசலச் சேவகனே’ என்று ப்ரணாதார்த்திஹர வரதன் விஷயமாக அருளிச் செய்திருக்கிறார். இவன் சேவகத்தை சரணம் புகவந்த ஒரு குரங்கு பரீக்ஷித்து அங்கீகரிக்க வேண்டி வந்தது. பின்னர் இந்த ஸந்தேஹம் ஏற்படாவண்ணம் எப்பொழுதும் திருவாயுதங்களை ஏந்தியவண்ணம் இருப்போம் என்று ஸதா பஞ்சாயுதங்களை ஏந்திவருகிறார் போலும். மேலும் அர்ச்சாஸமாதியாகையால் பரீக்ஷிப்போரிஷ்டப்படி பரீக்ஷை கொடுக்க இயலாது போவதே! என்ற கவலையால் முன்கூட்டியே ஆயுதங்கள் தாங்கி அடியாரை நம்பும்படி செய்கிறான் ஆகவுமாம். ப்ரணத ரக்ஷணத்தில் விளம்பத்தை ஸஹிக்கமாட்டாதவராய் ஸதா பஞ்சாயுதங்களை ஏந்தியிருக்கிறார் பெரியபெருமாள் என்றருளிச் செய்தார் பட்டர். அணுகும் அடியார்க்கு விச்வாஸத்தை விளைவிக்க அவ்வாறு ஏந்தி நிற்கிறார் என்று ஸ்ரீதேசிகன் அருளிச் செயல். ஆயுதமேந்தி சபதம் செய்வதும் முறையாதலால் என் ஆயுதங்களின் மேலாணையாய் உன்னை ரக்ஷிக்கிறேன், நீ கவலையொழி என்று பொருள்படும் வண்ணம் ஆயுதங்களும் அபயமுத்திரையும் ஒருங்கே அமைந்தபடி. ‘ஸத்யம்தே ப்ரதிஜாநே’ என்று சொல்லும் திருவுள்ள மல்லவா அவனது! அபயமுத்திரைக்கு மூன்றாவது பொருள் ப்ரபத்தி ஸக்ருத் கர்த்தவ்யம் (ஒரே தடவை செய்யப்பட வேண்டியது) என்கிற சாஸ்த்ரார்த்தம். ‘உமதடிக ளடைகின்றே னென்றொருக்கால் உரைத்தவரை அமையும் இனி என்பவர்போல் அஞ்சலெனக் கரம்வைத்து’ என்று அடைக்கலப்பத்தில் அருளிச் செய்யப்பட்டிருக்கிறது. ‘அமையும்’ என்பதற்குப் பொருள் ‘போதும்’ என்று. ‘ப்ராய:ப்ரபதனே பும்ஸாம்பௌந:பிந்யம் நிவாரயந், ஹஸ்த ஸ்ரீரங்க பர்த்துர்மாம் அவ்யாத் அபயமுச்ரித:’ என்கிற ந்யாஸ திலக ச்லோகத்திற்கும் இதுவே பொருள். தம்மேனி அழகை வாரி இறைக்கும் வள்ளலாகி அழகன் என்ற அஸாதாரண திருநாமம் பெற்ற திருமாலிருஞ்சோலை எம்பெருமான் தம் ஔதார்யத்தைக் காட்ட வரதான முத்திரையுடன் விளங்குகிறார். அவரிடம்போய் பெரியாழ்வார் ‘அக்கரையென்னும் அனத்தக்கடலுள் அழுந்தி உன் பேரருளால் இக்கரையேறி இளைத்திருந்தேனை அஞ்சேலென்று கைகவியாய்’ என்று ப்ரார்த்திக்கிறார். அபயமுத்திரையைப்போல நமக்கு ஆறுதல் அளிக்கவல்லது வேறில்லை என்பதை இப்பாசுரம் கொண்டு அனைவரும் உணரலாம். ஆகவே ஸ்வாமி தேசிகன் “அஞ்சலஞ்சலென்றளிக்க வேண்டும் அச்சுதா” என்று ப்ரார்த்திக்க நமக்கு போதித்திருக்கிறார்

Tuesday, October 2, 2012

NyAsa Dasakam

~Ravichandran Sowrirajan 

Swami Sri Desikan has blessed us with many granthams on the doctrines of NyAsam or Prapatthi . One of the most substantive and short sthuthi on the subject of NyAsam consists of ten verses and is known as NyAsa Dasakam . Because of the importance of this work as the distilled essence of the principles of NyAsam and the method of performance of NyAsam , Sri VaishNavAs recite NyAsa Dasakam at their homes during their daily aarAdhanam for Sriman NaarAyaNan . 

 Sri NyAsa Dasakam is associated with the Prapatthi that Swami Sri Desikan performed at the sacred feet of Kanchi VaradarAjan .

The topics covered are :
(1) The method of performing nyAsam or Bhara SamarpaNam
(2) the five limbs of nyAsam
(3) the method of enacting sAthvika thyAgam
(4) his prayer to the Lord for moksham at the end of his life on His earth
(5) his prayer for the blessings of service to the Lord during his life on His earth
(6) his appeal for the Lord's grace for tolerating any sins committed during his days as a prapannA .

Swami Sri Desikan elaborated further the glories of the doctrines of nyAsam in his other granthams such as Sri nyAsa vimsathi , Sri nyAsa tilakam , SaraNAgathi deepikai , Adaikkala patthu , mummaNik kovai , Anjali vaibhavam , Abhaya pradhana sAram , Rahasya sikhAmaNi and in his magnum opus , Srimadh Rahasya Traya Saaram . The significance of nyAsa dasakam however is due to the clarity and brevity with which our AchAryan summarized in just ten slokAs , the essence of nyAsam or bhara samarpaNam .

 SlOkam 1 

aham madhrakshaNabharO madhrakshaNa palam tathA | 
na mama SripathErevEthyAthmAnam nikshipEth bhudha: || 

 A viveki ( one with disrininating intellect ) should surrender at the Lord's feet his AthmA (svarUpa samarpaNam ) , the responsibilities for his protection ( Bhara samarpaNam ) and the fruits of that protection (pala samarpaNam). He should performbhara nyAsam in this manner and understand that his AthmA,protection and the fruits of such protection does not belong tohim , but only to Sriman NaarAyaNan.

 SlOkam 2 

 nyasyAmakinchana: Sriman anukUlOanyavarjitha: | 
viswasa prArthanApUrvam AthmarakshAbharam thvayi || 

 Oh my Master ! Sriman-NaarAyanA ! I surrender at Your lotus feet the total responsibilities for my protection . I have no other means . I will perform only the duties that please You ( AnukUlya sankalpam ). I will not transgress the codes of conduct prescribed by You in Your sAstrAs ( PrAthikUlya varjanam ) . I am totally unfit for pursuit of any paths of deliverance ; hence I stand before You with utter humility about my helplessness ( kArpaNyam ) . I have total and enduring faith in Your coming to my protection ( MahA visvAsam ) and I entrust my protection entirely to you with this prayerful appeal ( Gopthruva VaraNam ) . Here Swami Sri Desikan performs prapatthi with its five limbs . 

 [The basis for the hoary tradition of SaraNAgathi as the easy -to-practise and as a quick yielder of the fruit of Moksham is in the Lakshmi Tantram belonging to the PaancharAthrA texts. NammAzhwAr , Naathamuni, AalavandhAr , RaamAnujA and Swami Desikan followed this tradition . Lakshmi Tanthram says in this context : " upAyaccha chathurthasthE prOktha: seegra paltara: pUrvE traya upAyAsthE bhavEyu ramanOharA : , chathurthamAccharyan yEvam upAyam saraNAsrayam " . Lakshmi enlists the three yOgams --karma , J~nana and Bhakthi yOgams --first and discards them in favor of Prapatthi yOgam as seegra pala pradham ( quick to yield results ) . GeethAchAryan followed the same line of thought and described the three yOgams first and then in the very last chapter revealed prapatthi at his lotus feet as the fourth and most effective upAyam for one and all . The five limbs of prapatthi and the two visEsha adhikArams (Aakinchanyam and ananyagathithvam ) were elaborated upon by our pUrvAchAryAs in general and Swami Desikan in particular . This is the greatness of the second slOkam of NyAsa dasakam since it focuses on the five angAs and the two adhikArams of SaraNAgathi. Oppiliappan Koil VaradAchAri SadagOpan] 

 SlOkam 3 

 SwAmI svasEsham svavasam svabharathvEna nirbharam | 
svadhattha svadhiyA svArtham svasmin nyasyathi mAm svayam || 

 Srima NaarAyaNan is the supreme Lord of all . As His bonded servant , I am completely under His control . He blessed me with the knowledge about Himself out of His own accord. He has accepted me as His responsibility for protection. He has thus removed all my worries about my protection with that gift of knowledge. The fruits of my protection belong entirely to Him . He frees me from any connection to the fruits resulting from His protection out of His own free will and accepts me . In this slOkam , Swami Sri Desikan refers to his performance of Saathvika thyAgam constituted by its three parts: (1) Karthruva thyAgam (2) mamathA thyAgam (3) pala thyAgam . 

 SlOkam 4 

 Sriman abheeshta Varada tvAmasmi saraNam gatha: | 
yEdhaddEhAvasAnE mAm tvadh paadham prApaya svayam || 

 Oh my Lord who is always with Your consort ! Oh Master who is hailed as Varadhan because of Your disposition to grant all the boons that Your devotees ask for ! I have now performed bhara nyAsam at Your sacred feet . Please grant me the boon of reaching Sri Vaikuntam at the end of my stay on this earth and perform nithya kaimkaryam there for You . 

 SlOkam 5 

 tvacchsEshathvE sthiradhiyam tvath prApthyEka prayOjanam | 
nishiddha kAmyarahitham kuru mAm nithya kinkaram || 

 Oh VaradarAjA ! I am a prapannan at Your holy feet. I am firm of thought about my status as Your servant. That thought will never leave me. My mind is not seeking any fruits other than the enjoyment of Your limitless auspicious attributes. Please bless me not to engage in any acts forbidden by Your sAsthrAs . Please grant me the boon of uninterrupted service to you , while on Your earth . All of this will not happen without Your dayA . Please bless me. 

 SlOkam 6 

 dEvi bhUshaNa hEthyAdhi jushtasya bhagavamsthava |
 nithyam niraparAdhEshu kaimkaryEshu niyunkshva mAm || 

 Oh my Lord ! You are served endearingly by Your beloved consorts. Your AbharaNams and Ayudhams serve You by association with Your auspicious body . I am deeply desirous of performing eternal service to You , who is accompanied by Your dEvis , weapons and AbharaNams . Please therefore bless me with the duties that are dear to Your heart and accept them .

 SlOkam 7 

 mAm madheeyam cha nikilam chEthanAchEthanAthmakam | 
svakaimkaryOpakaraNam Varadha sveekuru svayam || 

Oh Lord VaradarAjA ! Please accept out of the fullness of Your heart myself , all that is mine and my kaimkaryam . Please make me an instrument of Your kaimkaryam and have the services to You done by Yourself through me. In this effort , please use all that is " mine" ( my wife , my children , my house , my garden and all other property) . I have nothing left to do , nor even the power to place any thing at Your disposal since they - my Self , my worldly properties-- are already Yours .

SlOkam 8 

 tvadEka rakshyasya mama tvamEva KaruNAkara | 
na pravarthaya pApAni pravrutthAni nivarthaya || 

 Oh Lord VaradhA , the ocean of Mercy ! There is no one except You to protect me. Please grant me the boon not to commit anymore sins . Please also destroy out of Your limitless compassion all the sins that I have accumulated so far .

 SlOkam 9 

 akruthyAnAm cha karaNam kruthyAnAm varjanam cha mE | 
kshamasva nikhilam dEva PraNathArthihara prabhO || 

 Oh VaradarAjA known for destroying the samsAric sufferings of Your dear devotees! Your power has no limits. You are capable of executing whatever You desire. I have transgressed the injunctions of Your sAsthrAs; I have abandoned the karmAs prescribed by You in those sAsthrAs . Please forgive all of these trespasses of mine and protect me . The power of Your pardon alone can destroy my sins . 

SlOkam 10 

 SrimAn niyatha panchAngam madhrakshaNa bharArpaNam | 
acheekarath svayam svasmin athOhamiha nirbhara : || 

Oh Lord VaradarAjA always in the company of PerundEvi ThAyAr ! YOU have YOURSELF executed the bhara nyAsam for me at Your sacred feet . You have completed my prapatthi in its entirety with its five limbs. You have accepted now the responsibilities for my protection . I am therefore freed of any worries about my protection and lead my life as a prapannA with peace and tranquility . 

With this slOkam , Swami Sri Desikan brought to a conclusion , the sAthvika thyAgam that he commenced in the third slOkam of nyAsa dasakam

 Subhamasthu kavithArkika simhAya kalyANa guNasAlinE | 
SrimathE VenkatEsAya vEdhAntha guravE nama: || 

 Dr. VNV cites the following two paasurams of NammAzhwAr as context for the text of Swami Desikan:

 1. ThiruvAimozhi 2.3.4: yenathAvi yaar? yaanAr? thantha nee kondAkkinayE !

 Here NammAzhwAr engages in a dialog with SaraNyan. He says: O Lord! You have pervaded my soul (aathmA) and preside there. This is an ancient happening! My aathmA has been Yours from time immemorial. What a tragedy that I had mixed up things and had the deluded thinking that this aathmA, a property of Yours is mine. When I say now that I am surrendering MY aathmA at Your feet , I am committing aathmApahAram ( stealing of the object that is Yours and pretend that I am giving to You what is mine ) . Oh, My Lord! You indeed are the owner of this aathmA. You are the Lord of me and the aathmA. I am now cleared of my mix up about the ownership of the aathmA. How can I repay You for helping me out of my confusion? 

 Earlier in this pasuram, AzhwAr points out to the Lord in a mood of utter submission that he will surrender his aathmA to the Lord and Lord alone and asserts that the aathmA belongs to the Lord totally and he has no claims whatsoever on it. He says: "YenathAvi tanthu ozhindhEn ". He makes a statement thereafter," "ini meeLvathu yenpathu uNdO? ". AzhwAr states here that he has no thought whatsoever on reclaiming what he has just surrendered to the Lord as His property. This is SvarUpa samarpaNam at its best. 

 ThiruvAimozhi 8.1.10

 Second Paaaadham: Yennyuirai aRavilai seythanan sOthi ! --- tamiyanEn PeriyavappanE !

 Here the AzhwAr is supremely elated after svarUpa samarpaNam. In that mood of blissful joy , he says : You have granted Thy feet exclusively for my enjoyment . How can I repay You for Your mahOpakAram ? There is however one thing . My cherished possession is my aathmA . I now make a clean , unconditional sale of it to You . It is my gesture of gratitude for Your paramOpakAram . Oh Lord ! what is happening to You now that You have accepted my aathmA , which has always been Your property . You seem to have attained a special effulgence ( jyOthi ) as a result of accepting my svarUpa samarpaNam . Oh Great benefactor ! You have paid very little in this commercial transaction of mine . I sold you my aathmA ( svarUpam ) . The price paid by You is the enjoyment of Your lofty lotus feet . You are now beaming with joy over this transaction , where You have gained an upper hand .You have got back your property and you seem to be recalling with great happiness your statement in the GithA , J~nAni thu aathmA yeva matham " .You are considering me as Your aathmA . What a great fortune that befell me thru this SvarUpa samarpaNam ? Thus pours out our Kulapathi his sense of joy over the act of SvarUpa SamarpaNam .

Monday, October 1, 2012

Purattasi Saturday feature article: The Greatness of Thiruvenkatamudayaan

Purattasi Saturday feature article: The Greatness of Thiruvenkatamudayaan

Srivaishnava Life

~Srivatsan Ramasamy

In most living beings the tongue, the stomach and the genitals fall in the same line. Ironically the process of self realization very much depends on how we control these three organs. When it comes to the tongue, we always want to express our feelings, and in that process we speak more than what is required. We speak things that are not just un-necessary but harmful also. We must take utmost care to use our tongue only to the extent it is required. We should always keep our tongues engaged in chanting the glories of the Lord. 

 We also have to take care about what we send into our stomach for our livelihood. We should be compassionate towards all living beings, and we should restrain ourselves from meat eating. We must also give up all such foods (like onions and garlic) that rise rajas (passion) and tamas (ignorance) as they hinder our spiritual progress. We must also take care about the quantity of food that we accept, we should not accept more than what is required for normal health. More importantly, we should be dispassionate towards food, this we can achieve by gathering all the foodstuffs and cook food only for the satisfaction of the Lord. We should only accept the prasadam(holy remnants) after the food has been offered to the Lord. The prasadam of Lord is all purifying and can destroy the roots of material modes in us. In this way, we can control our stomach also. 

 By following the Brahmacharya, grihasta, vAnaprastha and sanyAsa orders of life as per their strict regulations, one can control the genetals. We should restrain from hurting (physically as well as mentally) anybody, especially vaishnavas. We must not think of any other deity (other than srImAn nArAyaNa) as our savior (as there is no other deity is equal or superior to Sri Hari) , nor should we ask the Lord for any material opulence. 

 The main thing for us to remember is that we are eternal relatives of Sri Hari and Sri Lakshmi devi. Being dependant on them for our very existence, our only business is to serve Their lotus feet. We can serve them in their deity forms, by bathing, by clothing, by offering food preparations, fruits, flowers and incense, by glorifying their activities and chanting the mantras as ordained by the Guru. We must take care that we perform all the stipulated services on daily basis, and on special occasions like festivals, we must perform special services. We must serve the feet of the guru who has initiated us into prapatti marga. We must always try to engage ourselves in service of other devotees of the Lord. We should wear the tilak (signs of Hari) at the 12 parts of the body. Most importantly, we should develop the nature of utter dependance on the Lord for everything. We must educate ourselves and others about Hari-katha (knowledge of Hari) by reading scriptures in line with the Sri AchAryas’ commentaries. We should always try our best not to transgress the orders of our guru. 

(text from net source)

Saturday, September 8, 2012

I follow the Vadakalai SriVaishnava tradition because I believe . . .

By Gopalan Suresh Raj

I follow the Vadakalai SriVaishnava tradition because in addition to all other SriVaishnava qualifications, I believe:

1. The Lord SrimanNarayana is smaller than the atom in beings that are atomic in size. This is called 'Antar Vyapti' (Immanence). He is also greater than the greatest in the sense He pervades and surrounds everything. This is called 'Bahir Vyapti'. (Transcendence)

2. I believe SriMahalakshmi who is the ego of Sriman Narayana is inseparable from Him and also in addition to being the Mediatrix, and being Infinite (Vibhu) in Nature like SrimanNarayana, She is also part and parcel of the Paramathma and always along with Him grants salvation/emancipation/liberation from bondage/Moksha to the deserving.

3. One can have grief only when one cannot remove the suffering of another. But, the Lord SrimanNarayana is capable of removing suffering. So, there is no need for Him to grieve at the suffering of souls. As Sri Rama, He showed to the World how a human would feel and how one should react on seeing the misery of others.

4. I believe that Bhakti yoga and Surrender/Prapatthi/Saranagathi are both direct means to salvation/emancipation/liberation from bondage/Moksha, but Surrender/Prapatthi/Saranagathi is easy and immediate.

5. One who is NOT qualified to adopt Bhakti Yoga or any other means is qualified to do Surrender/Prapatthi/Saranagathi.

6. I believe as SriKrishna taught in verse 18:66 of the Srimad Bhagavad Gita that some positive gesture like Surrender/Prapatthi/Saranagathi is necessary on the part of the individual soul to deserve His grace lest He be deemed partial if He granted salvation/emancipation/liberation from bondage/Moksha to all and sundry, deserving, or not.

7. While electric current may pervade the universe, only bodies that come into contact with it observe its effects. Lord Sriman Narayana's grace is ever-overflowing, but it will not act without a cause. The Lord Sriman Narayana's grace only operates on those who strive to respond to it (Sahetuka Krupa).

8. Even though the Lord SrimanNarayana is willing to grant salvation/emancipation/liberation from bondage/Moksha just like a mother willingly breast-feeds her child, an endeavor like Surrender/Prapatthi/Saranagathi from the Prapanna/Surrenderer/Saranagatha is also essential just like a baby puts its mouth to its mother's breast to get fed.

9. Surrender/Prapatthi/Saranagathi has to be a positive specific act by the soul to the Protector/Saranya SrimanNarayana even though ultimately the Lord decides whether to grant salvation/emancipation/liberation from bondage/Moksha or not.

10. As long a soul acts by performing Surrender/Prapatthi/Saranagathi according to laid-down norms, the Lord SrimanNarayana forgives the sins committed by the soul and grants salvation/emancipation/liberation from bondage/Moksha at the end of that birth.

11. Both Lord SrimanNarayana and the individual soul enjoy the fruits of Surrender/Prapatthi/Saranagathi. For the Lord, there is the acquisition of a new servitor, and for the individual soul, the Prapanna/Surrenderer, gains the privilege to serve Him.

12. In verse 18:66 of the Srimad Bhagavad Gita, "Sarva Dharman Parityajya”, the Dharmas actually refer to the 32 Vidyas attached to Bhakti yoga which had already been given up by the soul due to incapacity and delay involved in observing them and the Lord SrimanNarayana offers to stand in their place.

13. All the sanctifying ceremonies, purificatory ceremonies, and all the preliminaries connected with Surrender/Prapatthi/Saranagathi should be gone through before performing Prapatthi.

14. All preliminaries (angas) have to be observed before performing Surrender/Prapatthi/Saranagathi, and the absence of even one of the accessories will vitiate the efficacy of the Surrender/Prapatthi/

Saranagathi, viz,

1. Anukulya Sankalpam

2. Praatikulya Varjanam

3. Mahaa Vishwasam

4. Kaarpanyam

5. Aatma Nikshepam

15. The contradiction between Upasana and the concept of resignation is only limited to the consciousness of the incompetence (Akinchanyam) which forms part of the Surrender/Prapatthi/Saranagathi itself.

16. While due respect should be given to all Prapannas, they should still perform and uphold their varnashrama duties/darmas and practices even after performing Surrender/Prapatthi/Saranagathi.

17. As compulsory daily duties are laid down by the Sastras which are the Lord's commandments, non-performance will tantamount to transgression of His commands (Ajna adhilangana) and will render the Prapanna/Surrenderer liable for punishment.

18. I believe Kaivalya is inferior to Paramapada/SriVaikuntam, and it is not eternal, and that Kaivalya is situated Outside of Paramapada/SriVaikun

tam.

The Sri Ahobila Mutt-Preceptor Lineage/Guru Parampara

by Gopalan Suresh Raj

श्रीः ॥

Sri Ahobila Matam is a Sri Vaishnava religious institution established in 1398 CE in a place called Ahobilam. Its first pontiff was Srimad Athivan Satakopan. He was originally known as Sri Kidambi Srinivasachar. He was a student under Sri Gadikasadam Ammal in Kanchipuram. One day, the Lord of Ahobilam, Sri Lakshminrisimha, appeared in Sri Kidambi Srinivasachar's dream and instructed him to come to the temple town of Ahobilam. After consulting with his Acharya, he proceeded to Ahobilam. At Ahobilam, the Lord himself initiated Sri Kidambi Srinivasachar into Sanyasam (monasticism) and gave him the title, "Satakopa Jeeyar". (Later, Lord Athippiran of Azhvar Thirunagari added the title Van and Nammazhvar added the title Adi. Thus the Jeeyar came be be known as "Adivan Satakopan"). Then, one of the nine Nrisimhas of Ahobilam called Sri Malolan jumped into the hands of Sri Adivan Satakopan and ordered him to travel the length and breadth of the country. Thus began the institution called Sri Ahobila Matam and the travels of Lord Sri Malolan from village to village so that devotees get a chance to undertake Pancha Samskaram and perform Bhara Nyasam at the lotus feet of the Lord. The travels thus started more than 600 years ago continues to this very day. A succession of forty-five ascetics known as Azhagiya Singar have headed Sri Ahobila Matam. They have all taken Lord Sri Malolan to the people. The unique tradition of the Lord traveling to the houses of His devotees continues. The present Jeeyars, the 45th and 46th in succession, have traveled the length and breadth of the country several times.

There are three categories of an unbroken-lineage of Preceptors/Acharyas for Sri Ahobila Mutt disciples. They are broadly classified into:

Pancha Samskara/Samashrayana/Acharya Guru Parampara/Acharya Preceptor Lineage - Initiation, Rahasya granthams, and Rahasyarthams tutelage
Bhagavad Vishaya/Kalakshepa Guru Parampara/Discourse Preceptor Lineage - Commentary on Swami Nammazhwar's Thiruvaimozhi, SriBhashyam, Gita Bhashyam, etc. tutelage, and
Sanyasasrama Guru Parampara/Ascetic Preceptor Lineage

The below lists each of them in detail.

Pancha Samskara/Samashrayana/Acharya Guru Parampara/Acharya Preceptor Lineage

Sri Vadakku Thiruveedhi Pillai's sishya was Sri Sriranga Chari. Sri Sriranga Chari's sishya was Sri Kidambi Kesava Chari. Sri Kidambi Kesava Chari is from the Sri Kidambi Achchan lineage-one of Sri Ramanuja's foremost disciples and on whom Sri Ramanuja placed His -Sri Ramanuja’s feet- during the last moments of His life. (Sri Kidambi Achchan, was also the personal cook of Sri Ramanuja, who was, due to His service to Sri Ramanuja, called Madapalli Achchan). Sri Kidambi Kesava Chari was both the father and the Pancha Samskara Acharya for Sri Kidambi Srinivasacharya (1379 CE – 1458 CE) who later in life became H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका - the 1st Jeeyar of The Sri Ahobila Mutt.

Sriman Narayana
Sri Mahalakshmi
Sri Vishwaksena
Swami Nammazhvar/Shatakopa/Parankusa
Sriman Nathamuni [822 C.E – 930 C.E]
Srimath Uyyakkondar/Pundarikaksha [826 C.E.- 930 C.E.]
Srimath Manakkal Nambi/Rama Mishra
Srimath Alavandhar/Yamunacharya [916 CE- 1036 CE]
Srimath Periya Nambi/Maha Purna [997 CE- ]
Bhagavad Ramanujacharya/Bhashyakara/Udayavar [1017 CE- 1137 CE]
Srimath Embar/Govinda Dasa
Srimath Parasara Bhattar
Srimath Nanjeeyar/Vedanti
Srimath Nampillai/Lokacharya
Srimath Vadakku Thiruveedi Pillai - Sri Pillailokacharya's father and Acharya
Srimath Srirangacharya
Srimath Kesavacharya
Srimath Kamalavasa
Srimath Kidambi Kesavacharya - Sri Kidambi Srinivasacharya's father, Pancha-Samskara and Rahasyartha Acharya
Srimath Kidambi Srinivasacharya/H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) [1379 CE – 1458 CE]- 1st Jeeyar/Pontiff of The Sri Ahobila Mutt
H.H.Srimath Yatheendra Mahadesika Azhagiya Singa Jeeyars 2 through 41 Pontiffs
H.H.Srimath Sriranga Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री श्रिरङ्ग शठकोप) the 42nd Pontiff
H.H.Srimath Veeraraghava Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वीरराघाव शठकोप) the 43rd Pontiff
H.H.Srimath Vedanta Desika Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वेदान्त देशिक) the 44th Pontiff
H.H.Srimath Narayana Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री नारायण) the 45th Pontiff (Asmad Acharya-अस्मद् आचार्य/My Pancha Samskara and Bharanyasa Acharya)
H.H.Srimath Ranganatha Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री रङ्गनाद) the 46th Pontiff.

Bhagavad Vishaya/Kalakshepa Guru Parampara/Discourse Preceptor Lineage

H.H.Srimath Adhivan Satakopa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) also comes in the Acharya parampara of every one in the Munitraya Sampradaya as well, as He had attended discourses (Kalakshepams), studied SriBhashyam, and Bhagavad Vishayam from Sri Gadikasatam Ammal (also in The Munitraya Acharya parampara), but had been initiated into SriVaishnavam by His father Swami Kidambi Kesavacharya (Pancha-Samskara Acharya) from whom He learnt Rahasyaarthams.

Sriman Narayana
Sri Mahalakshmi
Sri Vishwaksena Swami
Swami Nammazhvar/Shatakopa/Parankusa
Sriman Nathamuni
Srimath Uyyakkondar/Pundarikaksha
Srimath Manakkal Nambi/Rama Mishra
Srimath Alavandhar/Yamunacharya
Srimath Periya Nambi/Maha Purna
Bhagavad Ramanujacharya/Bhashyakara/Udayavar
Thiru Kurugaipiran Pillan/Kurukesa [1033 CE-]
Srimath Engalazhvan [1088CE-]
Srimath Nadadur Ammal/Vaatsya Varada Guru
Srimath Kidambi Appullar/Vaadhiham Saambu Vaahar [1221 CE – 1290 CE]
Swami Sri Vedanta Desika (श्री निगमान्त महादेशिका) [1268 CE – 1369 CE]- Founder (स्थापक) of Sri Parakala Mutt
Sri Nainaaraachaaryar/Sri Kumara Varadachar
Sri Brahma Thanthra Swathanthra Jeeyar - 1st Jeeyar of The Sri Parakala Mutt
Sri Gadikasatam Ammal
Srimath Kidambi Srinivasacharya/H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) [1379 CE – 1458 CE]- 1st Jeeyar/Pontiff of The Sri Ahobila Mutt
H.H.Srimath Yatheendra Mahadesika Azhagiya Singa Jeeyars 2 through 41 Pontiffs
H.H.Srimath Sriranga Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री श्रिरङ्ग शठकोप) the 42nd Pontiff
H.H.Srimath Veeraraghava Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वीरराघाव शठकोप) the 43rd Pontiff
H.H.Srimath Vedanta Desika Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वेदान्त देशिक) the 44th Pontiff
H.H.Srimath Narayana Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री नारायण) the 45th Pontiff (Asmad Acharya-अस्मद् आचार्य/My Pancha Samskara and Bharanyasa Acharya)
H.H.Srimath Ranganatha Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री रङ्गनाद) the 46th Pontiff.



Sanyasasrama Guru Parampara/Ascetic Preceptor Lineage

The founder of Sri Ahobila Mutt, Srimad Azhagiya Singar/Sri Malolan/The Lord of Sri Ahobilam Himself initiated Sri Kidambi Srinivasacharya into the Holy order of Paramahamsa (Ascetic order) by administering the Presha Manthra to Him. Sri Kidambi Srinivasacharya thus came to be known as H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Jeeyar - श्रिमदादिवण्शठकोप यतीन्द्र महादेसिक जीयर (Adi [first] vann[powerful] Shatakopa [Nammazhwar] Yatheendra [Emperor of Monks] Mahadesika [Prime Spiritual Teacher] Jeeyar [Pontiff]). He was the first Pontiff of The Sri Ahobila Mutt. Azhagiya Singar means Beautiful Lion, and this is an appellation for each and every Pontiff of Sri Ahobila Mutt.

Sri Malola Azhagiya Singar - Founder (स्थापक) of The Sri Ahobila Mutt in 1398 A.D
H.H.Srimath Adhivan Satakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्रिमदादिवण्शठकोप यतीन्द्र महादेशिका) [1379 CE – 1458 CE]- 1st Jeeyar/Pontiff of The Sri Ahobila Mutt
H.H.Srimath Yatheendra Mahadesika Azhagiya Singa Jeeyars 2 through 41 Pontiffs
H.H.Srimath Sriranga Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री श्रिरङ्ग शठकोप) the 42nd Pontiff
H.H.Srimath Veeraraghava Shatakopa Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वीरराघाव शठकोप) the 43rd Pontiff
H.H.Srimath Vedanta Desika Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री वेदान्त देशिक) the 44th Pontiff
H.H.Srimath Narayana Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री नारायण) the 45th Pontiff (Asmad Acharya-अस्मद् आचार्य/My Pancha Samskara and Bharanyasa Acharya)
H.H.Srimath Ranganatha Yatheendra Mahadesika Azhagiya Singa Jeeyar (श्री रङ्गनाद) the 46th Pontiff.



Sri Ahobila Mutt Preceptor Lineage/Acharya Guru Parampara
लक्ष्मी नाथ समारंभां नाद यामुन मध्यमां
अस्मद आचार्य पर्यन्तां वन्दे गुरु परम्परां ॥

Beginning with Sri Mahalakshmi's husband Sriman Narayana; with Sri Naathamuni and Sri Yamunacharya in the middle; Up until my present Acharya, I salute my entire Guru Lineage.

- Thaniyan or The eulogistic devotional verse of salutation to all my Acharyas.

श्रीमद् रङ्गशठारी संयमिवराठ् लभ्द आगमान्त द्वयम्
श्रीमद् वीररघूद्व हाद्यशठजित पादार विन्दाश्रयं
श्रीमद् वेद वतंश देषिकयतेः कारुण्य वीक्षास्पदं
सेवे रङ्ग दुरीण शासन वशं नारायणं योगिणं ॥
श्रीमते श्री लक्ष्मीनृसिंह दिव्य पादुका सेवक श्रिवण्शठकोप श्री नारायण यतीन्द्र महादेशिकाय नमः ॥

Learnt Ubhaya Vedanta- the Sanskrit Vedas and Tamil Divya Prabhandams (आगमान्त द्वयम्) from Shrimad Rangashatari (42nd Pontiff)

Took Refuge at the Lotus Feet of Shrimad Veera Raghudhva (43rd Pontiff)

Recipient of the Merciful Glances of Shrimad Vedha Vathaamsa Deshika (44th Pontiff)

He who serves Sri Ranganada's commands, to Sri Narayana Yogi, my Salutations.

- Thaniyan or The eulogistic devotional verse of salutation to My Pancha Samskara and Bharanyasa Acharya (अस्मद् आचार्य) - The 45th Pontiff of Sri Ahobila Mutt.

श्रीमते श्री लक्ष्मीनृसिंह परब्रह्मणे नमः ॥
श्रीमते श्री नवनीथ कृष्ण परब्रह्मणे नमः ॥ श्रिमथ्यै घोदायै नमः ॥
श्रीमते श्री लक्ष्मीहयवदन लक्ष्मीनारायणाभ्यां नमः ॥
श्रीमते श्री सीता नायिका लक्ष्मण हनूमन्त समेत श्री रघुनन्दन परब्रह्मणे नमः ॥
श्रीमते श्री रुक्मिणी सत्यभामा समेत श्री वेणुगोपल परब्रह्मणे नमः ॥

श्रीमते श्री रङ्गनाद दिव्य मणि पादुकाभ्यां नमः ॥
श्रीमते श्री रङ्गनायकी समेत श्री रङ्गनाद परब्रह्मणे नमः ॥
श्रीमते श्री अलर्मेल्मङ्गा नायिका समेत श्री श्रीनिवास परब्रह्मणे नमः ॥
श्रीमते श्री पेरुन्देवि नायिका समेत श्री प्रणतार्त्ति हर वरद परब्रह्मणे नमः ॥
श्रीमते श्री कनकवल्ली नायिका समेत श्री वीरराघाव परब्रह्मणे नमः ॥
श्रीमते श्री हेमांबुजवल्ली नायिका समेत श्री देवनाद परब्रह्मणे नमः ॥
श्रीमते श्री पुण्डरिकवल्ली नायिका समेत श्री गोविन्दराज परब्रह्मणे नमः ॥
श्रीमते श्री कोमळवल्ली नायिका समेत श्री अपर्याप्त अम्रुद परब्रह्मणे नमः ॥
श्रीमते श्री अरविन्दवल्ली नायिका समेत श्री भद्रि नारायण परब्रह्मणे नमः ॥
श्रीमते श्री अम्बुजवल्ली नायिका समेत श्री भूवराह परब्रह्मणे नमः ॥
श्रीमते श्री भूमा देवी नायिका समेत श्री आकाशनगरीश परब्रह्मणे नमः ॥

श्रीमते वकुळ भूषण महा गुरवे नमः ॥ श्रीमते भगवद् रामानुजाय नमः ॥
श्रीमते निगमान्त महादेशिकाय नमः ॥ श्रिमदादिवण्शठकोप यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्री लक्ष्मीनृसिंह दिव्य पादुका सेवक श्रिवण्शठकोप श्री श्रिरङ्ग शठकोप यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्रिवण्शठकोप श्री वीरराघाव शठकोप यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्रिवण्शठकोप श्री वेदान्त देशिक यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्री लक्ष्मीनृसिंह दिव्य पादुका सेवक श्रिवण्शठकोप श्री नारायण यतीन्द्र महादेशिकाय नमः ॥
श्रीमते श्रिवण्शठकोप श्री रङ्गनाद यतीन्द्र महादेशिकाय नमः ॥

My Acharya:

௵ அஹோபிள மடத்து 45-வது பீடாதிபதி ௵மதே ௵ லக்ஷ்மி நரசிம்ஹ திவ்ய பாதுகா சேவக ௵வன் ஷடகோப ௵ நாராயண யதீந்த்ர மகாதேசிக அழகிய சிங்க ஜீயர்.

Please Note:

Parakala Mutt Acharya, Bhagavad Vishaya, Sanyasa Ashrama Guru Parampara

It is easy to trace the Parakala Mutt Guru Parampara from the Sri Ahobila Mutt Preceptor Lineage.

As you can see on the right-hand side of the chart, on the Bhagavat Vishaya/Kalakshepa Guru Parampara of Sri Adivann Shatakopa Azhagiya Singa Jeeyar, there is Sri Brahma Trantra Swathantra Jeeyar Swamy who was the first Pontiff of the Sri Parakala Mutt. Since the year 1378 C.E. when it was founded, there have been an unbroken lineage of 38 Jeeyars of the Sri Parakala Mutt, and the present Pontiff is the 39th in the lineage and is Srimad Abhinava Vaagheesa Brahma Thanthra Parakaala Swami (The Prakritam Swami- The present Pontiff of the Sri Parakala Mutt).

Thenkalai Acharya, Bhagavad Vishaya, Sanyasa Ashrama Guru Parampara

It is easy to trace the Thenkalai Acharya Guru Parampara from the Sri Ahobila Mutt Preceptor Lineage too.

The Thenkalai Acharya/Preceptor lineage just takes 3 more to complete from the chart of Sri Ahobila Mutt. Locate Sri Vadakku Thiruveedhi Pillai (Sri Pillai Lokacharya's father) on the left-hand-side of the chart. Sri Pillai Lokacharya and Sri Vedanta Desika were contemporaries.

Thenkalai Acharya Parampara:

Sri Vadakku Thirveedhi Pillai->Sri Pillai Lokacharya->Sri Thiruvai Mozhi Pillai (Srisaila)->Sri Manavala Mamuni

Tenkalai Sanyasa Ashrama Parampara:

Sri Adivann Shatakopa Azhagiya Singar initiated Sri Manavala Mamuni in Sanyasa. So,

Sri Adivann Shatakopa Azhagiya Singar -> Sri Manavala Mamuni.

Sri Manavala Mamuni then created the Ashta Diggajas which came to be the collection of eight Thenkalai Mutts, and shishyas.

So as you can see, both Vadakalai and Thenkalais almost have the same acharyas.

Sri Desika was Sri Manavala Mamuni's acharya in the sense that Sri Adivann Shatakopa Azhagiya Singar's Bhagavad Vishaya/Kalakshepa Parampara had Sri Vedanta Desika in the lineage.

Ahobila Mutt sishyas had both Sri Vadakku Thiruveedhi Pillai (Acharya parampara), and Sri Vedanta Desika (Bhagavad Vishaya/Kalakshepa Parampara) in their lineage as you can see from the chart above.

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।
काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥
I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three preceptors named Kaashyapa, Aapathsaara, and Naidruva.

About me:

Yajur Veda, Aapastambha Sootra, Naidhruvakaashyapa Gotra, Vadakalai Iyengar Brahmin from Tamil Nadu adiyEn (srIman) Srinivasa Varadhan a.k.a. Suresh Raj Gopalan has been blessed with many good fortunes such as being born in a dhivya dEsam like Tirupathi, having loving parents and siblings. The best of all these blessings is the SoubhAgayam of initiation into The SrIvaishNava assembly with Pancha Samskaaram and being blessed with the supreme soubhAgyam of BharanyAsam from His Holiness The 45th Jeeyar of The Sri AhObila Matam, SrI NaarAyaNa YathIndhra MahA Desikan. Links to the Periya Periya PerumAL, SrI MalOla LakshmiNrisimha Azhagiya Singar of Sri Ahobilam through AchArya sambhandham is the greatest of all gifts.

Twice-born should strive to be like Butterflies

by Gopalan Suresh Raj

श्रीः ॥

Butterflies are marvelous creatures.

New-born caterpillars that hatch from their eggs are like gluttonous Humans - eating voraciously all the time - akin to an adage in the Sanskrit language made in jest 'ब्राह्मणो भोजन प्रियः ॥'

At some point in their lifecycle, they undergo a mysterious transformation - they stop eating totally and withdraw into a chrysalis (cocoon) - very similar to Yogis in Meditation! During this process of remarkable transformation from a caterpillar to a butterfly, they undergo changes physically, mentally, and spiritually!!! Their old body is shed and a new one with beautiful wings appear. Their eating habits also change. They now only drink the nectar found in flowers. The more remarkable phenomenon is the spiritual transformation. They stop destroying crops (by eating their leaves) and start helping all plants multiply their progeny through pollination.

In doing so, they seem to follow in letter and spirit Sage Veda Vyas's famous quote परोपकाराय पुण्याय पापाय परपीदनं ॥ meaning One attains merit by serving others and commits sin by hurting them.

Just like the butterfly, SriVaishnavas are twice born too - they may be born into this world either as திருக்குலதோர் (Thirukkulatthor)*, or Vysyas, or Brahmanas, or Kshatriyas but are reborn as SriVaishnavas after they undergo पञ्च संस्कारा (Pancha-Samskara) from a qualified SriVaishnava Acharya.

SriVaishnavas are thus द्विजा-dvija (twice-born). Every SriVaishnava should strive to emulate a Butterfly rather than be a mere Housefly!

Note:

* The term திருக்குலதோர் (Thirukkulatthor) meaning 'People of The Creed of Sri' was first coined by Srimad Bhagavad Ramanujacharya (श्रीमद् भगवद् रामानुजाचार्या) in the Tamil language over a millennium ago, which was later translated in recent times to the Hindi language as हरिजन (Harijan) meaning 'The people of Hari (Sriman Narayana)'.

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।
काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Surrender-The most important concept for all mankind

~by Gopalan Suresh Raj

श्रीः ॥
Karma (कर्मा) is the cause of rebirth/reincarnation.

The Sanskrit word Karma has different meanings based on the context of discussion. Karma means the effect or fruits of actions. Karma also means actions. Karma also indicates detached action, which does not create reactions.

We are the various 'effects' rising from different 'causes'. Since these 'causes' are different, the 'effects' are also different. Each of our actions of the past has its own reaction, and each one of us must have a treasure-house of the entire-past-actions. This is called the Sanchita Karma (संचित कर्मा).

Sanchita Karma is thus the accumulating pot of karma. It is the cumulative deposit of all the karmas (both good and bad) that an individual soul (जीवात्मा) accumulates over eons (योनि) and eons of existence. We should all understand that at birth, the 'fruits' allotted for this lifetime are called Prarabdha Karma (प्रारब्ध कर्मा). Some refer to this as fate.

On departing this material body, each should take the next form according to the pattern ordained by each one's fructified Prarabdha Karma from our total Sanchita Karma mix. Out of that total Sanchitha Karma, the ripened ones/fructified Karmas are the Prarabhda Karma (both good and bad karmas) that an individual soul (जीवात्मा-Jeevathma) has to enjoy/exhaust in his current birth. The fructified Prarabhda not only determines how the individual is born (rich, poor, handsome, ugly, healthy, handicapped), but also determines his fate in this birth whose fruits have to be enjoyed/exhausted before the individual's inevitable death in this birth.

We can explain this by taking the example of planting of various seedlings and plants in a piece of land. In order to germinate, grow and yield fruit, each seed or seedling or plant would take its own time. Similarly, each of our actions has got its own reaction; certain actions give their reactions immediately, while others will provide their reactions only after an interval.

The cardinal Law of Karma is the Law of Cause and Effect, in accordance with the maxim 'you reap as you sow'. We cannot expect good crops by sowing sub-standard seeds.

People misunderstand the real meaning of Prarabdha Karma when they take the word to mean all the failure, impotence and weakness in them. If we are to be guided by this delusion, the Prarabdha, in every act of ours, there is no room for self-improvement through self-effort (पुरुषार्था-Purushartha). Attributing failures, sufferings etc. to one`s Prarabdha betrays the defeatist mentality of the person. Man, even though he has taken his body to live a fixed Prarabdha, can reach the Supreme Goal of life by living the freedom allowed to him from moment to moment. Just as roasted seeds do not germinate, karma done without a sense of ownership and in a spirit of detachment and dedication to the Divine will not produce suffering or enjoyment. One will have to reap for any karma not done in the above-mentioned fashion.

We have, no doubt, come here into this world to enjoy and suffer for certain of our past Karmas, through the circumstances determined by our Prarabdha. Each moment of our life, we are not only living the fruits of our past actions, but also creating new ones for tomorrow. Prarabdha is caused by actions done in the past. It is completely our very own self-effort of the past. So, if our Prarabdha is a sorrowful one now (in this birth), let us do such acts today so that we can now determine or order a happier life for us in the future. A happier tomorrow is built up only when we live today a Life of Divinity very true to the adage 'You control your Destiny'.

Until you exhaust all your Sanchita Karma (good or bad), you will have to keep wallowing in this continuous cycle of birth and death. Your cumulative account of good and bad karmas have to be zero to stop this cycle of birth and death. Samsara is so designed that it is very difficult to exhaust this ever accumulating pot of Karmas. Every moment you live you are accumulating more Karmas either good or bad which will take fruit as Prarabhdas in future lives. That is why Sandhya Vandanam where one asks pardon for sins committed in that period becomes very important. But that is a whole different discussion.

So where is God in all of this?

Contemplate this. Without gas, a motor car cannot move an inch. However, gas is not responsible for your good or bad driving. Very similarly, behind every deed the energy, and the prime power comes from Sriman Narayana, and nothing more or nothing less. Ultimately, it is the individual soul who controls his own destiny because Prarabhda Karmas are the fabric woven over eons by the individual soul!

In simple terms, Sanchita Karma stands for the Net-Balance of karmas (Good and Bad) of an individual soul as on any date. Prarabda Karmas are those out of Sanchita Kamas which are about to give results or have started fructifying. Scriptures hold that all Sanchita Karmas do not get exhausted in the same birth. One may have to take several incarnations in various yonis before all the accumulated karmas are exhausted, provided one does not earn fresh Karmas. Work done in a spirit of detachment and without expecting any results (Nishkamya) and in a spirit of offering to God (Isvara arpanam) could prevent accumulation of further Karmas.

Bhagavan Sri Krishna's whole intent of preaching the Bhagavad Gita was to tell us this message - called the Charma Sloka, and I quote literally from The Srimath Bhagavad Gita (chapter 18, verse 66):

सर्व दर्मान् परित्यज्य मां एकं शरणं व्रज अहं त्वा सर्व पापेभ्यो मोक्ष इष्यामि मासुचः ॥

Meaning:

Leaving aside (परित्यज्य) everything - all that I have called out in the Bhagavad Gita - Karma, Gnyana, or Bhakti dharmas - (सर्व दर्मान् परित्यज्य), surrender (शरणं व्रज) to Me and only to Me (मां एकं) - meaning not to anyone else - to Sriman Narayana alone - the stress मां एकं amplifies it. I (अहं) will ensure you (त्वा) are released from all sin (सर्व पापेभ्यो) and grant you Moksha (मोक्ष इष्यामि) - do not grieve (मासुचः).

Life, especially human form, is attained after many many births, and its main plot is that it presents one with an opportunity to seek pardon for one's sins committed over eons, and surrender to Sriman Narayana (श्रीमान नारायणा) - something which is difficult to do for other life-forms.

As a kid you'd have heard the story of Gajendra moksha. As an adult you have to get its purport. Gajendra is us, the individual Jeevathma ensnared by the crocodile called Samsara. Surrender to Brahmam - The Paramathma, Sriman Narayana, and Sriman Narayana will ensure this cycle of Samsara is cut by getting rid of your Sanchitha Karmas at once. Once Sriman Narayana grants you Moksha at the end of this birth after you have exhausted all your Prarabhda Karmas, there are no re-births anymore. Vadakalai (வடகலை) Iyengars approach a qualified SriVaishnava Acharya and undergo a process called Bharanyasam (भरण्यासं) - i.e., Bhara Samarpanam - specifically saying they surrender totally, absolutely, and unconditionally to Sriman Narayana.

That's the plot of life. An opportunity to seek pardon for one's sins committed over eons, and surrender totally, absolutely, and unconditionally to Sriman Narayana. Once one misses this opportunity in this lifetime, it might take eons to get another opportunity - very similar to missing an exit on the freeway - especially in New York!!!

Who is Sriman Narayana? Its more than the idol you know of. It's Everything you see around you and don't see. That's a whole different discussion which may require me to explain about the multiverse, and the golden hued matter that all heavenly bodies are made of (including earth - हिरण्य वर्णां हरिणीं), and dark energy, dark matter (Narayana is Black), and entropy, and black holes, etc. Its all in the Srimath Bhagavatham and Vishnu Puranam - don't know if you have had a chance to read them.

The concept of Unconditional Surrender orPrapatthi (प्रपत्ति) or Saranagathi (शरणागथि) was preached in The Bhagavad Gita at the end and is the only sloka that one needs to understand. Saranagathi is the most important concept for all mankind.

So the next time you want to blame God for any of your misfortunes, blame yourself. Realize that you are just living the effects of your past actions (Prarabhdas) in previous lives and resolve to make amends in this birth to make your future a better one by living a life of divinity and service to all mankind.

Here is a quote from Sri Valmiki Ramayan's Aaranyaa Kaandam:

ननु सद्योऽविनीतस्य दृश्यते कर्मणः फलं।
कालोऽप्यङ्गीभवत्यत्र सस्यानामिव पक्तये॥
- श्रीमद्वाल्मीकिरामायणं आरण्यकान्डम् ४१--२७

nanu sadyo'vinītasya dṛśyate karmaṇaḥ phalaṁ|
kālo'pyaṅgībhavatyatra sasyānāmiva paktaye||
- Srimad Vaalmiki Raamaayanam Aaranyaa Kaandam 41--27

The evil effects of committing sinful acts do not manifest immediately. Like seed sowed in a field the effects of sin also take time to germinate and grow strong enough.

But there a huge difference. The sins committed take the gestation period to grow strong and hit back at us. But the seed grow(if the seeds are good) to give us the wealth of grain.

The slow and sure behaviour of Fate often lulls us into a state of false security. We commit unpardonable sins without any immediate backlash. So we get bolder under the notion that nothing will happen and we can get away with anything. But be sure, we will get it back with principal and penal interest.

Some pramanas on Surrender/Sharanagathi/Nyasam/Prapatthi from Vedanta:
#1 यो ब्रह्माणं ... मुमुक्षुर्वै शरणमहं प्रपद्ये ॥

First, Sriman Narayana created Brahma. He taught him the entire Vedas. He has given me the clear knowledge with reference to Him. I take refuge under Him desiring salvation says The Veda Purusha.

- from the Sweta Asvatara Upanishad

#2 तस्मात न्यास मेषं तपसां अत्रिक्थं आहुः ॥

Therefore this Nyasa namely Saranagathi excels all other penances

- from Taitriya Narayana - 50

#3न्यास इथ्यहुहु मनीषिणो ब्रह्माणं ॥

Wise men declare that Saranagathi is The Brahmam (Sriman Narayana) Himself.

- from Taitriya Narayana - 50

#4 निक्षेप अपरपर्ययो न्यासः पञ्चाङ्ग संयुथ संयासः स्त्यग इथ्युक्था शरणागथिर्थ्यापि ॥

Surrendering to God (nikshepa) has five accessories. The word "nikshepa" has several synonyms like Nyasa, Sanyasa, Thyaga and Saranagathi.

- from Lakshmi Tantram 17-74

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Who is an ideal Acharya? What are His qualifications?

~by Gopalan Suresh Raj

श्रीः ॥

An ideal Acharya is one who practices what He preaches.

श्री वेदान्त देशिका (Sri Vedanta Desika) enlists atleast fourteen qualities that an ideal Acharya must posses in the first sloka of his न्यास विंशति (Nyasa Vimshati). Vedas, Vedantha, and Smruthi have long stressed these qualities as the barest minimum essentials that a Satacharya (सताचार्य) must posses to initiate and guide a prospective SriVaishnava (श्रीवैष्णव) in the Saranagathi way of life.

It is therefore imperative for prospective SriVaishnavas who are eager to receive a clear comprehension of all the aspects of Saranagati and its practices to seek such an Acharya who commands these fourteen qualities for success in their quest for emancipation.

The Sloka goes as follows:

सिद्धं सत्संप्रदाये स्थिर धियमनघं श्रोत्रियं ब्रह्मनिष्ठं
सत्त्वस्थं सत्य वाचं समय नियतया साधु वृत्त्या समेतं ।
डंम्भासूयादि मुक्तं जित विषयि गणं दीर्घ बन्धुं दयाळंु
स्खालित्ये सासितारं स्व पर हितपरं देशिकं भुष्णुरीप्सेत् ॥
- श्री वेदान्त देशिका (Sri Vedanta Desika) in न्यास विंशति (Nyasa Vimshati - sloka 1)

Meaning:

सतसंप्रदाये सिद्धं - An ideal Acharya should be steeped in tradition as laid down by all the SriVaishnava Azhwars and Acharyas. He must be firmly established in the lofty traditions that descended hierarchically from திரு நம்மாழ்வார் (Sri Nammazhwar), திரு நாதமுனி (Sri Nathamuni), திரு ஆளவந்தார் (Sri Alavandar), திரு பெரிய நம்பி (Sri Periya Nambi), श्री रामानुजाचार्य (Sri Ramanujacharya), etc.
स्तिरदियं - An ideal Acharya should have a steady mind in all circumstances and should remain unperturbed by false arguments. He should be of firm mind even when people who give wrong meanings (कुध्रुष्टि) or deluded souls filled with nescience (कुमथि) try to agitate Him with their debates based on deceitful reasoning (कुयुक्थि वाधं).
अङ्गाहं - An ideal Acharya should be totally devoid of all blemishes and faults or sins.
श्रोत्रियं - An ideal Acharya should be a master of all Vedas and Vedantas including the Sri Bhashyam (श्रीभाष्यं).
ब्रह्म निष्टं - An ideal Acharya should have firm blemishless devotion (भक्थि-Bhakthi) and unshakable faith in Sriman Narayana.
सत्त्वस्थं - An ideal Acharya should act in a manner conductive to augmenting purity, and balance of mind (सत्त्व गुणा -Sattva Guna). He should posses a dominance of purity, and balance of mind (सत्त्व गुणा -Sattva Guna).
सत्य वाचं - An ideal Acharya should always uphold the truth unswervingly without resorting to deceit or falsehood. He should be a master of honest truthful words that would bring comfort to a good disciple.
समय नियतिया सादु वृत्त्या समेतं - An ideal Acharya should be practicing routines (अनुष्टानं) in tune with the times, appropriate for each occasion, but without compromising on the basics laid down by pious ones in the शास्त्रा (Shastra).
डंबा असूयादि मुक्तं - An ideal Acharya should be devoid of envy, egotism, jealousy, and such inauspicious qualities.
जित विषयी गणं - An ideal Acharya should keep all His senses under total control all the time. He will not have entry into observances prohibited by शास्त्रा (Shastra).
धीर्घ बन्धुं - An ideal Acharya should be a reliable friend to anyone and everyone both here and hereafter. He should be an all-weather friend for all those disciples who seek His protection, direction, and counsel. He should always seek the welfare of those who have sought His refuge.
दायाळुं - An ideal Acharya should be extremely compassionate to even those that act inimically. His kindness for all should be spontaneous.
स्खालित्ये सासिदारं - An ideal Acharya should never hesitate to correct His disciples when they err or lose their way and ensure that they return to the right path of good behavior. He should correct their trespasses against शास्त्रा (Shastra) and suggest appropriate corrective actions to make amends for their sins.
स्व पर हितं - An ideal Acharya should be interested in the well-being of not just Himself, but in all those He comes in contact with. He will always determine what is good for Himself and everyone else and act accordingly.

श्री वेदान्त देशिका (Sri Vedanta Desika) implores all prospective SriVaishnavas seeking salvation to select such a SriVaishnava Acharya who has all these fourteen auspicious qualities in abundance.

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)
श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.
अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.

Thursday, September 6, 2012

Sriman Narayana-The Supreme Being, The Supreme Personality of Godhead, The Brahmam, The Paramathma

~by Gopalan Suresh Raj

श्रीः ॥

Sanathana Darma or what has come to be referred to as Hinduism, talks about One God and One God only. Contrary to popular belief, the concept of multiple Gods is a misnomer which will readily become very apparent after you go through this post.

The scriptures say that Sriman Narayana is The one and only Supreme-most Being; The one and only Supreme-most Principle; The one and only Supreme-most Truth; The one and only Supreme-most Reality bar none. Everyone and Everything else are souls servile to that Supreme Being/The Supreme Personality of Godhead.

All Vedas, Vedanta, Veda Samhitas, Veda Brahmanas, The Upanishads, Veda Aranyaka, The Itihasas, The Puranas, Agamas, Kalpas, Smritis, Suktas, Granthas, Mahatmyams, and Slokas - all identify Sriman Narayana and Him alone as The Brahmam, or The Supreme Being, or The Supreme Personality of Godhead, or The Paramathma and sing His glory.

Here are two derivations for the name Narayana:

1. नरानं (Naraanam) + अयनं (Ayanam) = नारायणः (Narayana) meaning The One who is the ultimate refuge of all beings - the support of the host of all souls.

2. नराः (Naraa) + अयनं (Ayanam) + यस्य (Yasya) + सहः (Saha) = नारायणः (Narayana) meaning The One for whom the entire multiverse consisting of sentient living beings, and non-sentient things constitute His body.

Rules of Sanskrit Grammar 1:1 - According to Sanskrit grammar, when the words नरा (Nara) and अयनः (Ayana) are combined, it does not become नारायनः, but becomes a proper noun as in नारायणः (Narayana) with the emphasis on the last णः (Na) which exclusively means Sriman Maha Vishnu Narayana.

Instead of me explaining the details in prose, I thought I would just place direct quotes from the scriptures and let them speak for themselves. There are literally hundreds and hundreds of references to Sriman Narayana as The Supreme Being, The Supreme Personality of Godhead, The Brahmam, The Paramathma in all the ancient scriptures.

Please find below a list of such randomly selected quotes. These references are such that even on giving a cursory glance, there would not even be an iota of doubt to Sriman Narayana being The Supreme Being or The Supreme Personality of Godhead.

In this context, I have to place on record my appreciation and strong recommendation for Sriman Anbil Ramaswamy's book Hinduism Rediscovered which everyone should read without fail.

This is a long running list. It is not exhaustive - there are literally hundreds and hundreds of such references in the scriptures. I will keep updating this post with selected references as and when I get the time.

Here goes ...

#1 सत्यं सत्यं पुनः सत्यं उध्तुत्य बुजं उच्यते

वेदस् शास्त्रं परम् नास्ति न दैवं केशवातः परम् ॥

True, True, and again True. Raising my hand high, I swear under oath that there is nothing greater than the Veda Shastras nor a Supreme God than Sri Keshava (Sriman Narayana).

- Veda Vyasa.

#2 Every time one reads the Mahabharata or the eighteen Puranas, this is always the first sloka in each of them.

नारायणं नमस्कृत्य नरं चैव नरोत्तमम्

देवीं सरस्वतीं वाचं ततो जयं उदीरयेत् ॥

One should pray to Sriman Narayana, and also to Nara the best of all humans, and also to Devi Saraswathi before one attempts to read and understand the following. The word jayam is used to refer to the Mahabharata, the Ramayana, and the eighteen Puranas as well.

- Veda Vyasa in the Mahabharata's first verse

#3 आलोड्य सर्व शास्त्राणि विचार्य च पुनर पुनः

इदमेकं सुनिष्पन्नं ध्येयो नारायणस् सदा ॥

After making a thorough research of all the Shastras, and only after great deliberation and discussion with knowledgeable persons, I have arrived at this unassailable and irrefutable conclusion that Sriman Narayana should be meditated upon always.

- Veda Vyasa in conclusion of the Mahabharata.

From the Vedas and Veda Samhitas

#4 द्येयत सदा सवितृ मण्डल मद्यवर्ति

नारायणः सरसिजासन संनिविष्टः

केयूरवान मकर कुण्डलवान क्रीटी

हारी हिरण्य वपुः धृत शङ्क चक्रः ॥

शङ्क चक्रः गदा पाणे द्वारक निलया आच्छ्युत गोविन्द पुण्डरीकाक्ष रक्षमां शरणागतं ॥

Sriman Narayana who is at the center of the sphere of the Sun, who is well seated on the lotus bedecked with dolphin-shaped ear rings, crown and garland, with a golden body adorned with weapons like the conch, discuss, maze, who resides in Dwaraka, He who never forsakes His devotees, He who protects cows (representing all beings), whose eyes are like the lotus - O! Sriman Narayana! Please protect me who has surrendered myself at Your feet.

- from The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#5 नमः ब्राह्मण्य देवाय गो ब्राह्मणे हितायच

जगत्थिताय श्रीकृष्णाय गोविन्दाय नमो नमः ॥

Salutations to the Lord of Brahma; One who is benevolent to all beings; One who supports the multiverse; One who is known as Sri Krishna and Sri Govinda; My salutations to You.

- from The Sandhya Vandhana of all irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#6 कायेन वाचा मनसा इन्द्रियर् वा बुध्यात्मना वा प्रकृतेर स्वभावात करोमि यद यद सकलं परस्मै श्रीनारायणाये इति समर्पयामि ॥

Whatever I do by my body, or speech, or mind, or other senses, or by intellect, or by the nature of - everything I dedicate to Sriman Narayana and to Sriman Narayana alone.

- from the dedication in The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#7 प्रायस चित्थानि असेषाणि तपः कर्मात्मकानि वै

यानि तेषां असेशानां श्रीकृष्णानु स्मरणं परम् ॥

There is no greater atonement than the remembrance of Lord Sri Krishna for extinguishing sins without even leaving any trace thereof.

- referring to atonement for sins, in The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#8 मानसं वाचिकं पापं कर्मणा समुपर्जितं

श्रीराम स्मरणेनैव व्यपोहति न संशयः ॥

Whatever sins had been committed by mind, word, or deed, and whatever sins had been accumulated all of them get to be totally obliterated by the mere remembrance of the name of Sri Rama and there is no doubt about this.

- referring to obliteration of sins, in The Sandhya Vandhana of all twice-born irrespective of denomination composed from the original Vedas and held as most authentic and authoritative.

#9 अपवित्र पवित्रो वा सर्व अवस्तं गतोऽपि वा

यस स्मरेत पुण्डरीकाक्षं सः बःयप्य अन्तरः सुचि ॥

Whether one is already pure or impure, in whatever condition to which one had gone on account of defilement, such a person becomes purified both externally and internally on just remembering Sri Pundarikaksha. (one who is lotus-eyed. This is another name, which refers to only Sriman Narayana and no one else.)

- on the matter of purification in all purification ceremonies.

From the Vedas

All four vedas commence and close invariably with the words Hari Om (हरिः ॐ). All the four Vedas thus proclaim in no uncertain terms the fact that Sriman Narayana is at the begining and through the very end.

#10 हरिः ॐ अग्निमीले पुरोहितं यज्ञस्य देवं रत्विजं होतारं रत्न धतमन हरिः ॐ ॥

- Rig Veda

#11 हरिः ॐ ईशेत्व उर्जेत्वा वयवस्थ उपयवस्थ देवोवः सविता प्रर्पयतु स्रेष्टतमाय कर्मणे हरिः ॐ ॥

- Yajur Veda

#12 हरिः ॐ अग्न याहि वीतये गृणानो हव्य धाथये निहोता सत्सि बर्हिषि हरिः ॐ ॥

- Sama Veda

#13 हरि ॐ संनो देवीर अबीष्टये अपो भवन्तु पीथये संयोर अभिस्रवन्थु नः हरिः ॐ ॥

- Adarva Veda

#14 तद् विष्णोः परमं पदं सदा पश्यन्ति सूरयः

दिवीव चक्षुरथथं

तद् विप्रासो विपन्यवो जागृवांस समिन्दते

विष्णोर यद परमं पदं ॥

The ever-free Angels (Nityasooris) with eyes wide open enjoy Lord Sri Vishnu's divine form happily. These great and wise ever-free Angels (Nityasooris) are also proficient in praising the Lord; endowed with Supreme Knowledge they are ever vigilant.

- Rig Veda

#15 नारायणतः ब्रह्म जयते नारायणतः रुद्रो जयते ॥

From Sriman Narayana was born Brahma; From Sriman Narayana was born Rudra

- Rig Veda

#16 ह्रीस् च ते लक्ष्मीस च पत्न्यौ ॥

Sriman Narayana, The Paramathma, is one who has Mother Earth and Mother Mahalakshmi as His consorts.

- Yajur Veda

From the Veda Samhita

#17 व्याप्ति कान्ति प्रवेसेस्च तत् दाथु निबन्दनातः परत्वेब्यदिका विष्णोः देवस्य परमात्मानः ॥

Such qualities as pervasiveness, splendor, entrance to all, immanence, and will, which are deduced from the respective verbal roots are additional qualities of the Supreme Being Sri Vishnu, and decisive of His being the Supreme deity.

- Shiva in Ahirbudnya Samhita (52.38)

#18 नीच भूतो ह्यसवात्मा यत् संरक्ष्यातय अर्प्यते तत् कस्म इति अपेक्षयं विष्णवे देवस्य परमात्मनः ॥

If it is questioned as to whom this soul has to be surrendered for protection, undoubtedly the answer is Sri Vishnu only.

- Shiva in Ahirbudnya Samhita (52.35 & 36)

From the Veda Brahmanas

#19 नारायण परम् ब्रह्म तत्वं नारायणः परः ॥

Only Sriman Narayana is the Supreme the only truth that ought to be known

- Taittriya Brahmana

From the Upanishads

#20 एकः साष्टा न द्वितीयो अस्ति कश्चित् ॥

There is only one (Sriman Narayana) who rules over the multiverse. There is no other.

- Upanishad

#21 माता पिता ब्राता निवासः शरणं सुहृत् गतिर नारायणः

एष सर्व भूत अन्तरात्मा अपहत पाप्मा दिव्यो देव एको नायायनः ॥

The one who is the mother, father, brother, resting place, friend, and the refuge, the indweller of all beings totally devoid of blemishes, shining and that one is Only Sriman Narayana.

- Subalopanishad

#22 नित्यो नित्यानां चेतनस चेतनानां

एको बहूनां यो विददाति कामान् ॥

Sriman Narayana is the most permanent of all permanent things, the most sentient of all sentient beings, the only one among many who grants wishes.

- Svetaswatara Upanishad (6.13)

#23 यो ब्रह्माणं विदधति पूर्वं

यो वै वेदंस्च प्रहिणोति तस्मै

तं हि देवताम बुद्धि प्रकाशं

मुमुक्षुर्वै सरणं अहं प्रपद्ये ॥

I, who am desirous of Moksha (emancipation/liberation/salvation), surrender unto Him who created Brahma and taught him the Vedas and the One who alone can grant liberating knowledge of the self leading to Moksha (emancipation/liberation/salvation).

- Svetaswatara Upanishad

#24 न तस्य कार्यं कारणं च विध्यते

न तत् समश्च अपि अधिकस्च द्रिस्यात ॥

There is nothing that Sri Bhagavan has to aspire for; There is no circumstance requiring His aspiring anything that He cannot obtain; There is none equal to Him not to speak of anyone being superior.

- Svetaswatara Upanishad

#25 यश्च किञ्चित् जगत्यस्मिन दृश्यते स्रुयतेपि वा

अन्तर बहिस च तत् सर्वं आपि अधिकस्च दृष्यत ॥

Whatever is seen or heard in this multiverse they are enveloped both within and without by Sriman Narayana

- Taittriya Upanishad (11.25)

#26 यतो वा इमानि बूतानि जायन्ते

येन जतानि जीवन्ति

यत्प्रयन्त्याबी संविसन्ति ॥

From what are these living things born, by whose will they subsist, and into whom they will ultimately integrate that is Sriman Narayana

- Taittriya Upanishad's Anandavalli (1)

#27 एको ह वै नारायण आसीतः

न ब्रह्म न ईशानः

न इमे द्याव पृथ्वी

न नक्षत्राणि ॥

Before creation there was only Sriman Narayana - neither Brahma, nor Shiva, nor the sky, nor the earth, nor the stars.

- Mahopanishad

#28 अपहत पाप्मा विराजो विमृत्युः विसोकः विजिगत्सो

अपिभसहा सत्य काम सत्य संकल्पः ॥

He who is bereft of sins, old age, death, sorrow, hunger, thirst; He who can get whatever He desires; He who can accomplish whatever He desires.

- Chandokya Upanishad

#29 सदेव सोम्येतं अघ्र आसीथ् ॥

Before creation only this Sri Bhagavan was there all alone

- Chandokya Upanishad

From the Itihasas - Srimad Valmiki Ramayana

#30 पद्मे दिवेर्क साङ्कसे नाभ्यां उत्पाद्य मां अपि

प्राजापत्यं त्वया कर्म सर्वं मयि निवेसितं

सोऽहं संन्यस्त भारो हि त्वां उपासे जगत पतिं ॥

Having created me in the divine lotus of your navel, shining like the Sun, you have assigned to me all the duties of creation (प्राजापत्यं) and with this responsibility entrusted to me, I worship you, the Lord of the Multiverse to help me in discharging my duties.

- Brahma in Srimad Ramayana (7.104.7 & 8) while addressing Sriman Narayana.

#31 सकृदेव प्रपन्नाय तव अस्मि इति याचते

अभयं सर्व बुथेभ्यो ददामि येतद् व्रतं मम ॥

To him who has sought My protection even once, and begged of Me saying "I am Thine", to him I afford protection from all beings, This is my vow.

- Sri Ramachandra in Srimad Ramayana (6.18.33) also known as Sri Rama Charama Sloka.

#32 ब्रह्मा स्वयंबुस च चतुराननो वा

रुद्रस त्रिनेत्र पुरान्थको वा

इन्द्रो महेन्द्रः सुरनायको वा

त्रातुं न सक्तः युधि राम वध्यं ॥

If a man deserves death at the hands of Sri Ramachandra, neither the four-faced Brahma who is born of no mortal, nor the three-eyed Rudra (Shiva) who destroyed Tripura, nor the great Indra who is the leader of the Devas will be able to shield him in battle. If on the other hand a man seeks refuge under Sri Ramachandra, even if everyone and initimate friends of his propose to injure him, Sri Ramachandra will protect him by overcoming the wicked and pursuading the good ones.

- Srimad Ramayana.

#33 अधिकं मेनिरे विष्णुं देवास स ऋषि गणास् सध ॥

Therefore, Devas, Rishis, and others considered that Sri Vishnu is The Supreme Deity.

- Srimad Ramayana (1.75.20)

#34 मित्र भवेन संप्राप्थं न त्यजेयं कथंचन

दोषो यद्यपि तसया स्यातः सदामेतद अगर्हितं ॥

Vibheeshana has surrendered. He is a friend. He should not be let down under any circumstances or for whatever reasons. I will not let him down even if he has any defects. This is the way accepted by great Sadhus.

- Sri Ramachandra in Srimad Ramayana (6.18.3)

From the Itihasas - Srimad Veda Vyasa Mahabharatha

#35 आबुत संप्लवे प्राप्ते प्रलीने प्रक्रितौ महान्

एकः थिष्ठति विश्वात्मा स थु नारायण प्रभुः ॥

At the time of deluge, everything dissappears, but there is only One that remains - the One that is in the soul of all others and that is Sriman Narayana

- Shanthi Parva (210.24) of the Mahabharatha.


#36 ब्राह्मं सिथिकँटं च याश्च अन्याः देवता स्मृतः

प्रति बुद्दः न सेवन्ते यस्मात परिमितं फलं ॥

Brahma, Neelakanta (Shiva/Rudra), Indra, and others are NOT worshipped by the discreet because they can grant only trivial, temporary worldly benefits and definitely not Moksha (emancipation/liberation/salvation) - which can be granted only by Sriman Narayana.

- Shanthi Parva (350.36) of the Mahabharatha.

#37 तव अन्तरात्मा मम च ये च अन्ये देह संज्ञिताः

सर्वेषां साक्षी बुथो असौ न ग्रह केनचित् क्वचित् ॥

This God who is in the soul of you and me and all beings is watching our actions. None of us, however, can ever know Him at anytime.

- Brahma tells Shiva in the Shanthi Parva (361.4) of the Mahabharatha.

#38 सर्वेशमेव लोकानां पिता माता च मादवः

गत्च त्वं एनं सरणं सारण्यं पुरुश्र्षबः ॥

Sri Madhava (Sriman Narayana) is the Father, and the Mother of the entire multiverse and you should take refuge in Him because He is the only one who can be sought for refuge.

- Vana Parva (61.50 and 192.56) in the Mahabharata

#39 रुद्र आदित्य वसूनां च तथ अन्येषां दिवोउकसां

एतेय वै निरयाः तात स्तानस्य परमात्मनः ॥

The places where Rudra (Shiva), Aditya, Vasu, and other devas reside look like a veritable hell when compared to the felicity of SriVaikuntam, the abode of Sriman Narayana.

- Shanti Parva (196.6) in the Mahabharata.

#40 सर्वेषां खिल धर्माणां उथामो वैष्णवो विधीहि

रक्षते भगवान विष्णु भक्थानां आत्मा सरीरवत् ॥

Bhagavan Sri Vishnu protects His Bhaktas with great care and anxiety like looking after the health of His own body. Indeed we are all His body, and He is the indweller in our soul.

- Moksha Darmam in the Mahabharata.

#41 ये भजन्ति पितॄन देवान ब्रह्माणं स हुतासनातः

सर्व भुतर अन्तरात्मानं विष्णुमेव भजन्ति ते ॥

Rites performed in the shastras invoking the Manes, Divinities, Brahmins, or the Fire-God, all these performances reach ONLY Lord Sri Vishnu since He is the indweller of all entities

- Shanti Parva (355.41) in the Mahabharata

#42 कृष्णं कमल पत्राक्षं न अर्चयन्ति ये नराः

जीवन् मृतस्तु ते ज्ञेयाः न संबाष्य कदाचन ॥

Those that do not honor lotus-eyed Lord Sri Krishna are just walking corpses unfit to be talked to at any time.

- Sage Narada in the Mahabharata

#43 एतौ ड्वौ विबुथ स्रेश्टौ प्रसादात् क्रोधजौ ॥

The two great divinities were born respectively from Sri Bhagavan's grace and anger. Directed by Sri Bhagavan, they carry out their respective duties of creation and destruction.

- on Bahma and Rudra (Shiva) in the Mahabharata.


#44 वासुदेवो महत भूतं सर्व दैव अदैवतं

न परम् पुण्डरिकाक्षात दृश्यते पुरुष रिशबः

एष दाथ विधाता च सर्वेषां प्राणिनां प्रभु

परम् हि पुण्डरिकाक्षात न भूतं न भविष्यन्ति ॥

Sri Vasudeva is the greatest Soul. He is Supreme. He is the God of all. There is none greater to Him. He is the creator of all beings; the One who decides their destiny. There never was, nor will there ever be, any God higher than Sri Vasudeva, Sri Pundarikaksha (Sriman Narayana).

- Bheesham Parva (67.2 and 67.18) in the Mahabharata.

From the Harivamsa

#45 कः इति ब्रह्मणो नाम ईशोऽहं सर्व देहिनां

आवां तव अङ्गे सम्बुथौ तस्मात केसव नामवान् ॥

Brahma's name is Kah, and I am known as Isa. Both of us were born from your limbs. Therefore, you are called Sri Keshava.

- Harivamsa (3.31.48) Shiva addressing Sriman Narayana

#46 हरिर एकः सदा द्येयः बवत्बिहि सत्व संस्तिताः

उपास्योयं सदा विप्रः उपायोस्मि हरे स्मृति ॥

Sri Hari (Sriman Narayana) has no equal or superior and therefore, is fit to be meditated upon always. So, develop Satvaguna for the purpose. I am incapable of granting Moksha (emancipation/liberation/salvation), and at best can guide you in your efforts to meditate on Sriman Narayana.

- Shiva addressing His devotees in Harivamsa.

From the Puranas

#47 नारायण नमः इति अयमेव सत्यं

संसार घोरा संहरनाय मन्त्रं

शृण्वन्तु बवाय अमतय यतरस्त रागाः

उचैस्वरं उपदिस्यामि अहं उर्द्व बाहुः ॥

Sriman Narayana is the only one to be worshipped and this is the only truth; because, it is the only Mantra that removes the wicked clutches of bondage (Samsara). Listen! You are free from prejudices and have an open mind. With my hand raised under oath, I proclaim loudly this truth for your benefit.

- Nrusimha Purana

#48 त्वत् कोपातः सांभवो रुद्राः तमसा च समावृताः

त्वत् प्रसादात् जगतातः राजस च पितामाः ॥

Rudra (Shiva) was born out of your anger and is enveloped by endopy (tamas). The creator and the great sire, the four-faced Brahma was born out of your pleasure and is governed by activity (rajas)

- Linga Purana describing Sriman Narayana.

#49 वैकुण्टे थु परे लोके श्रियः सार्दं जगत्पतिः

आस्ते विष्णुर अचिन्त्यात्मा बक्तैर भागवतै सः ॥

Sri Vishnu (Sriman Narayana) is The Supreme Lord residing in SriVaikunta with His consorts and devotees.

- Linga Purana describing Sriman Narayana.

#50 सरणं त्वं प्रपन्ना ये द्यान योग विवर्जितः

तेऽपि मृत्युं अतिकृत्य यान्ति तद वैष्णवं पदं ॥

Those incapable of performing Bhakti take refuge in You as a means to conquer death and cross bondage (Samsara) and reach SriVaikunta.

- Brahma Purana (53) addressing Sriman Narayana.

#51

Cheers

அடியேன் ராமானுஜ தாசன் (Ramanuja's humble servant)

श्रीनिवास वरद शर्मा a.k.a. Suresh Raj Gopalan.

अभिवादये ।

काश्यप आपत्सार नैद्र्व त्रयाक्षय प्रवरान्वितः नैद्र्व काश्यप गोथ्रः आपस्तम्भ सूत्रः यजुष शाकाध्यायि श्रीनिवास वरद शर्मा नाम अहं अस्मि भोः ॥

I am Srinivasa Varadha Sharma, of the Naidruva Kaashyapa gotra, a student of the Apastamba dharma sutras, from the Taittiriya shakha of the Krishna Yajur Veda, and of the three pravaras named Kaashyapa, Aapathsaara, and Naidruva.