Friday, January 31, 2014

everyday favourite



SRI VISNOH SODASANAMA STOTRAM

Ausadhe cintayed visnum bhojane ca janardanam.
sayane padmanabham ca vivahe ca prajapatim;

yuddhe cakradharam devam pravase ca trivikramam,
narayanam tanutyage sridharam priyasangame;

dhussvapne smara govindam sankate madhusudanam,
kanane narasimham ca pavake jalasayinam;

jalamadhye varaham ca parvate raghunandanam,
gamane vamanam caiva sarvakalesu madhavam;

sodasaitani namani prataruthaya yah pathet,
sarvapapavinir mukto visnuloke mahiyate;

iti sri visnoh sodasanamastotram sampurnam.



SRI VENKATESA STOTRAM (Brahma Puran)

Venkateso vasudevah pradyumno mita vikramah!
Sankarsano niruddhasca sesadri patirevaca;

Janardhanah padmanabho venkata cala vasinah!
sristikarta jagannatha Madhavo bhakta vatsala;

govindo gopatih krsnah kesavo garudadvajah!
varaho vamanascaivah narayana adhoksajah;

Sridharah pundarikaksah sarva deva stuto harih!
srinarasimho maha simhah sutra karah puratanah;

Ramanatho mahibharta bhudharah purusottamah!
cola putra priyah santo brahma dinam vara pradah;

Sri nidhih sarva bhutanam bhayakrd bhaya nasanah!
Sri ramo rama bhadrasca bhava bandhai ka mocakah;

bhuta vaso giravasah srinivasah sriyah patih!
acyta nanto govindo visnurvenkata nayakah;

Sarva devaika saranam sarvadevaika daivatam!
Samasta deva kavacham sarva deva sikhamanih;

itidam kirtitam yasya visnoramitate jasah!
trikale yah pathennityam papam tasya na vidyate;

Rajadvare pathed ghore sangrame ripu sankate!
bhuta sarpa pisacadi bhayam nasti kada cana;

aputro labhate putran nirdhano dhanavan bhavet!
rogarto mucyate rogat baddhomucyeta bandhanat;

yadya distatamam loke tattat prapnotya samsayah!
aisvaryam raja sanmanam bhukti mukti phalapradam;

visnor lokaika sopanam sarva duhkhaika nasanam
sarvaisvarya pradam nrnam sarva mangala karakam;

mayavi paramanandam tyaktva vaikuntha muttamam!
svami puskarini tire ramaya saha modate;

kalyanad bhuta gatraya kamitartha pradayine!
srimad venkata nathaya srinivasaya te namah;

Venkata drisamam sthanam brahmande nasti kincana!
venkatesa samo devo na bhuto na bhavisyati;

iti srivenkatesa stotram sampurnam.


SRI RANGANATHA STAKAM.

Ananda rupe nijabodharupe, brahmasvarupe srutimurtirupe,
sasanka rupe ramaniyarupe, sriranga rupe ramatam manome.

Kaveritire karunavilole, mandaramule dhrta carukele,
daityantakale khilalokalile, srirangalile ramatam manome.

Lakshminivase jagatam nivase, hrtpadmavase ravibimba vase,
Krupanivase gunavrunda vase, sriranga vase ramatam manome.

Brahmadi vandye jagadeka vandye, mukunda vandye suranatha vandye,
vyasadi vandye sanakadi vandye, sriranga vandye ramatam manome.

Brahmadi raje garudadi raje, vaikunta raje suraraja raje,
trailokya raje khilaloka raje, sriranga raje ramatam manome.

Amogha mudre paripurna nidre, sri yoga nidre sasa mudra nidre,
sritaikdibhadre jagadeka nidre, sriranga badre ramatam manome.

sacitra sayi bhujagendra sayi, nandanga sayi kamalanga sayi,
ksirabdhi sayi  vatapatra sayi, sriranga sayi ramatam manome.

Idamhi rangam tyajatamihangam, punarna sangam yadi sanga meti,
Panau tathangam caranembu kangam, yane vihangam sayane bhojangam.

Ranganatha stakam punyam pratarutthaya yah pathet,
sarvan kamanavapnoti, rangisayujyamapnuyat.

iti sriranganatha stakam sampurnam.

SRIMAD BHAGAVAD GITA (ssr) snippets.

Man with all his pretensions to knowledge does not know himself, although an embodied being, seldom aware of the indwelling self, he normally identifies himself with the body the dwelling. The goal in life is to reach the higher consciousness and not seek the mirage of worldly pleasures.

Lord Krishna himself declares that he dwells in the Gita, with all the gods, goddesses, sacred rivers, holy sages and ardent devotees.

Gita has come to the rescue of men and women in times of crisis and given them the courage and strength to confront all moral and spiritual problems. Hardly is there a book in the religious literature of the world which surpasses the Gita in the profound exposition of the human mind and its qualities and capacity to ascend to the spiritual heights.

The gita lays emphasis on the necessity to work and perform actions according to one's capacity. Lord Krishna explicitly points out that one has to perform some action either for his sake or for the sake of the society. if he does not do so he will not only ruin himself but also the society. The cardinal message is self conquest. The hope of humanity lies in the revival and the reinstatement of ethical idealism in life and the spiritual purpose of being.

The superiority of man and his intellect places him high above all of Gods creation. By the virtue of his intellect man thinks and feels, reason and judges, analyses and discriminates and wills. This wonderful faculty enables man to acquire knowledge by the observation of life in general, one's own experience in life and through books and teachers. In the intellectual field man's energies are directed towards the quest after truth. man wants to know that, knowing which nothing remains to be known. His quest therefore will not and cannot stop till he arrives at perfect knowledge or Truth. Knowledge absolute is thus another ideal of man's life and aspirations. Knowledge absolute is variously styled as Liberation, Salvation, Emancipation, God realization, Self realization, mukti, moksha, nirvana, and kaivalya. It is a state of perfect mental balance which is possible to attain. But man should not work not only for individual perfection and emancipation, but for the elevation and ennoblement of society. Disinterested service of all creatures under the sun, regarding them as so many forms of Divinity, is the highest form of worship janan yajna. The world is visible or manifest form of God. The invisible is the source of support of the visible. Man draws power and plenty from the invisible and serves the visible. To be in tune with the Infinite and work out His will or be a pliable instrument for the divine power to work its way in the universe is the highest ideal of life.
The word Religion is derived from  Latin which means to bind back (Re: Back; Lego I bind;) this closely resembles the Sanskrit word  Yoga. which means to yoke or join together. This binding or yoking is usually taken to refer to the union of the individual soul of man with the universal soul of God. Their identity is lost sight of through ignorance and when this is dispelled by knowledge, their essentail unity is realised. The word dharma is often used in place of religion. Dharma means that which holds together or sustains. All that which contributes to the proper ordering of the individual and universal life so as to make it a concord of harmony constitutes Dharma. all creatures in the world except man move by instinct and follow the laws of their own being or swadharma. Man however by the perverted use of his intellect neglects or violates his Swadharma.
and involves himself as well as the rest of creation in unhappiness and misery. to ensure his right conduct and proper obedience to natural laws, he is enjoined to conform to Dharma or righteous conduct, regulated by moral and social laws. He is directed to work for four objectives in life: Dharma (Righteousness) Arhta (Prosperity) Kama (Enjoyment) and Moksha (Liberation). The first three pertain to his mundane existence, and when Dharma forms its basis or foundation, his worldly life or career naturally leads him to his final destination Moksha. But when the foundation of life Dharma is lost sight of, when lust and greed become the ruling means, man's life becomes the black market. Moksha recedes into the background. To make sure that all the four objectives receive proper attention and that life becomes a harmony and a joy, religion sets lessons for its votaries according to their special needs, to suit their particular state of evolution. Religion is thus the way of life which ensures for man peace and prosperity here and permanent happiness hereafter.
The word Mata which literally means an opinion or something well thought out is generally used for religion. It signifies the well thought out scheme to enable men to achieve the goal of life by one who has himself trodden the path and arrived at the final destination, usually regarded as a prophet or an incarnation. But Hinduism has for its faith and belief the rocky foundation the Vedas. which is the cristalised experience of countless sages of yore in a transcendental state of consciousness. As it is the outcome of the Divine state, the veda is said to be a direct emanation from God, and not a product of finite intellect. Hinduism is rightly termed Vaidika Dharma.
Religion must cater to the needs of all its votaries, if it is worth its name. all men though endowed with human form, are not in the same plane of evolution, but live at different levels. Here we are interested only in the godly state, when man ceases to be petty and selfish and develops the cosmic vision which embraces in its loving fold not only the whole of humanity but the entire creation, animate and inanimate. He no longer strives for personal gain or pleasure, but works for the welfare of all creatures under the sun. He thus becomes an instrument for working out the world order or cosmic scheme of things. He cultivates divine virtue for its own sake and for all practical purposes God in human form. Religion sets lessons to suit all the states or grades of human beings.
The Gita paints a wonderful, transcendental, picture of the impersonate God, and he speaks with divine authority from the highest platform. He does not assume the tones of a dictator, but guides and counsels like a loving father, a benign friend and a merciful, all knowing benefactor. It is declared that a dip in the sacred Gita will purge one of the dross of Samsara or cycle of rebirths and qualify him for liberation.
Krishna is the cowherd milking and extracting the essence, arjuna is the calf, the immediate instrument of the process of milking. the nectar of the gita is the milk. The lions share of the milk is utilised by others. thus mankind benefits by it. but unless it is transalated into action in daily life and conduct it is dry philosophy. To make it fruitful it has to be practiced. Truth is not a speculative theory to be gleaned from books or teachers, but a practical reality that has to be lived by every moment of our lives. exemplified in the minutest details of our conduct.

Saturday, January 25, 2014

Nammalvar.

Nammalvar was the ninth generation of a family of very devout worshipers of Vishnu.
Tiruvalutinatar.
Arantankiyar'
Cakrapaniyar.
Acyutar.
Centamaraikkannan.
Cenkannan.
Pokariyar.
Kariyar.
Maran or Nammalvar.

Nammalvar was a mystic. He had abiding faith in God and his grace. He was born at Kurukur, on the banks of the river Tamarapani. Bahudhanya was the year, Vaisakha month, Karakataka lagna, Purnima, Friday and vishaka star. He was born to Kariyar, eighth in line of very devout vishnu worshipers, and Utayan Nankaiyar (a woman having all accomplishments)
Maran the child did not cry, nor drink mother's milk and did not open the eyes; but there was no sign of emaciation. The parents were deeply disappointed but after a while reconciled to the situation, that god's will always prevails. The child was taken to the shrine of Sri Adinatha on the 12th day since its birth and was named Maran. There the child crawled towards the tamarind tree and sat beneath it and remained motionless, without displaying any sign of hunger or any want. For nearly 16 years. and then an incident occured when he opened his eyes. -------

Earlier another child was born in a brahmin family in a nearby town of Tirukkolur. He is said to be an incarnation of Vainateya, or Kumuda Ganesa, who serves Vishnu under Visvaksena. He was given the name Madhurakavi, because of his poetic abilities. He decided to go on a pilgrimage to the holy  shrines in the north of India. In the course of his travels when he was on his way to Ayodhya from badarikashrama, he saw one night a strange light illumining the southern direction. at first he ignored it. But night after night went by and he would wake up and see the same strange light. It was as if the light was beckoning him, he decided to find out the source of the light and began making enquiries and following the light. he used to walk by night and rest by day to follow the light. he was travelling south, till he found himself before Maran beneath the tamarind tree.
through his enquiries he had herd of Maran the 16 year old child and the strange circumstances under which he was growing up under the tamarind tree. he was now sure that the light was emanating from this strange being under the tamarind tree. but this Maran had not spoken or opened his eyes in all of 16 years. he had to test and find out more. he picked a stone and threw it before Maran, strangely enough Maran was disturbed in his Meditation and he opened his eyes. Madurakavi was to investigate some more so he asked Maran. If in the womb of what is dead, a subtle thing is born, what doth it eat and where doth it abide? namallavar spoke then for the first time, answering It eateth that; it abideth there. This was indeed a strange answer, But to Madhurakavi they were words which opened the doors of his heaven. He understood the answer as. the soul which is atomic in size is born in a body made of the non sentient matter. It will experience the results of his past deeds and be there in that body. By birth, the contact of the self with the body is meant, this goes on till the results of the past deeds get exhausted. the full import of the answer given became evident to the scholar Madurakavi. Maran's reply was unpremeditated. He was not a scholar of the ordinary kind. he found a saint in Maran, completely free from the weakness which afflict people of the world. Though Madurakavi was senior in age to maran he surrendered himself to Maran and became his disciple. The teacher too found a fit pupil in Madurakavi. He taught him the nature of reality, means of attaining it and the nature of Moksha. These are painstakingly noted down by the kavi and are available in four works Thruviruttam, Tiruvasiriyam, Periya Tiruvantadi and Tiryvaimolhi.
Lord Vishnu with his consort sri, appeared to Nammalvar seated on the Garuda. This vision became a catalyst, and verse after verse of ecstatic devotion poured forth from Nammalvar, Madurakavi the great scholar noted these verses and set them to music and sung them.
I bow to the ocean of Tamil Vedas, the Vak os sri Satakopan which gives us all. It is manna for the devotees, pleasing to everyone, and deep as the Upanishads of a thousand threads. --Invocation to the Thiruvaymoli of Nammalvar.
to be continued.

Thursday, January 23, 2014

Sri Kumaravaradacharya

Pithro brahmopadeshtre me guruve daivataayacha.
prapyaaya prapakayaasthu venkatesaaya mangalam.
May all auspiciousness attend on Sri Venkatesa who is not only my father, who performed the brahmopadesha to me taught the gayatri mantra and initiated me into the vedas and my guru, but is also my god, whom i should attain and serve and who is also the means to the goal.

Thus wrote Sri Kumaravardacharya. This only goes to prove what exemplary regard he had to his father Sri Vedanta desikar. He establishes his relationship with his father in six ways. first Father, Acharya, Guru, God, Goal and Means.
The above verse is from Vedanta desika mangalam.
The preceptor who teaches the three realities and the means to liberation is the highest of all preceptors for any one. unique father son combination. rare to see. The Great Vedanta Desikar was blessed indeed. He has the most no of articles and works that he has contributed to us.

to be continued.

Sunday, January 19, 2014

Best Story ever.

Ever since the dawn of civilasation, ever since man first realised the imperative need to know himself and, through that self knowledge, to win friends and influence people so to secure his own happiness and well being no less than those of his fellowmen, these stories have offered him significant and dynamic aid. These are over a few thousands of years old first originated in India.
These have remained to reveal to man woman and child, through the fascinating medium of leggless fables that basic knowledge and wisdom which makes one's life richer, happier and fuller.
It is the best collection of stories in the world.
The Pentateuch is divided into five books and they are independent consisting of a framing story with numerous inserted stories, told, as fit circumstances arise, by one or another of the characters in the main narrative. The large majority of the actors are animals, who have of course, a fairly constant character.
The first book relates to broken friendship of the lion Rusty and the bull Lively, with some 30 inserted stories, told for the most part by the two jackals, Victor and Cheek.
The second book has as its framing story the tale of the friendship of the crow, the mouse, the turtle, and the deer, whose names are Swift, Gold, Slow, and Spot.
The third book has as a framing story the war between crows and owls.
These three books are of considerable length and show great skill in construction.
The fourth books framing story, the tale of the monkey and the crocodile, has less interest than the inserted stories. It is called Loss of Gains.
Book five has hardly any framing story, it ends with a couple of grotesque tales, somewhat different in character from the other stories in the four books. It is called Ill considered action.

any guesses on the book??????????????????????????????????
well one clue verse.

One Vishnusharma, shrewdly gleaning
All worldly, wisdoms inner meaning,
in these five books the charm compresses
Of all such books the world possesses.

i.Yes this is the introduction to the Panchatantra.

the present version has not been made by a scholar, but by the opposite of the scholar, a lover of good books, eager, so far as his powers permit, to extend an accurate and joyful acquaintance with the world's masterpieces. he will therefore not endavour to tell the history of the Panchatantra, but to tell what the Panchatantra is.

whoever learns the work by heart,
Or through the story tellers art
Becomes acquainted,
His life by sad defeat - although 
the king of heaven be his foe-
Is never tainted.

ii. Introduction to the Panchatantra.

The Panchatantra is a niti-shastra, or text book of niti. The word niti means roughly "the wise conduct of life". The western civilisation must endure that no precise equivalent of the term is found in English, French, Latin or Greek. Many words are therefore necessary to explain what niti is, though the idea once grasped, is clear, important, and satisfying.

a man to thrive
must keep alive.


There is no toy
Called easy joy;
But man must strain
To body's pain.

a n oble purpose to attain
Desiderates extended pain,
Ask's mans full greatness, pluck and care,
and loved ones aiding with a prayer.
Yet if it climb to heart's desire,
what man of pride and fighting fire,
Of passion and os self esteem
Can bear the unaccomplished dream.
his heart indignantly is bent
(through its achievement) on content.
these words which the crow, Livestrong addresses to his king Cloudy. book three.

winning and holding of intelligent friends is important. the second book named The winning of friends.
the first book named The loss of Friends.
the whole work shaddows in the importance of the necessity and the pricelessness of friendship.

The days when meetings do not fail
With wise and good
Are lovely clearings on the trail
Through life's wild wood.

slow the turtle and swift the crow say.

They taste the best of bliss, are good,
And find life's truest ends,
Who, glad and gladdening, rejoice
In love, with loving friends.

The use of intelligence, with out which no human joy is possible, nothing beyond animal happiness.


For if there be no mind
Debating good and ill,
And if religion send
No challenge to the will, 
If only greed be there
For some material feast,
How draw a line between
The man beast and the beast.

Scholarship is less than sense;
Therefore seek intelligence.

the firefly seems a fire, the sky looks flat;
yet sky and fly are neither this nor that.

To know oneself is hard, to know
wise effore, effort vain;
But accurate self critics are
secure in times of strain.

For lost and dead and past
The wise have no laments;
Between the wise and fools
is just this difference.
(one must be ever conscious of the past, yet only as it offers material for wisdom, never as on object of brooding regret.) these above words are the lofty consolation offered by a woodpecker to a hen sparrow whose eggs have been crushed by an elephant with spring fever.

The noble words of cheek, the jackal:

What is learning whose attaining
Sees no passion wane, no reigning
love and self control?
Does not make the mind a menial, 
Finds in virtue no congenial
path and final goal?
Whose attaining is but straining
For a name, and never gaining
Fame or peace of soul?

This is NITI, the harmonious development of the powers of man, a life in which security, prosperity, resolute action, friendship, and good learning are so combined as to produce joy. It is a noble ideal, shaming many tawdry ambitions, many vulgar catchwords of our day. And this noble ideal is presented in a artistic form of perfect fittness, in five books of wise and witty stories.

Better with the learned dwell,
Even though it be in hell
Than with vulgar spirits roam
Palaces that gods call home. (P book 2.)

{Transalated by Arthur W Ryder. Berkeley, California.} 
A Must possess book if you dont have one already.

Of sons unborn, or dead, or fools,
Unborn or dead will do:
They cause a little grief, no doubt;
But fools, a long life through.

To what good purpose can a cow
That brings no calf nor milk, be bent?
Or why beget a son who proves
a dunce and disobedient?

Since verbal science has no final end,
since life is short and obstacles impend,
Let central facts be picked and firmly fixed,
As swans extract the milk with water mixed.

The King named immortal power was familiar with all the works treating of the wise conduct of life. He had reached the far shore of all the arts that embellish life. he had three sons their names Rich power, Fierce power, and Endless power who were supreme blockheads.
Vishnusharman took up the challenge to induce into the three the intelligent art of living.


Even an abundant store of wealth, if pecked at, sinks together like a pile of soot. A very little, if added to, grows like an ant-hill. Hence, even though money be abundant, it should be increased. Riches unearned should be earned, what is earned should be guarded, what is guarded should be enlarged and heedfully invested. Money even if hoarded in commonplace fashion, is likely to go in a flash, the hindrances being many. Money unemployed when opportunities arise, is the same as the money unprocessed
Money causes pain in getting;
In the keeping pain and fretting;
Pain in loss and pain in spending;
Damn the trouble never ending.

The Lion needs, for his appointing
no ceremony, no anointing;
His deeds of heroism bring
Him fortune. Nature crowns him king.

None lacking shrewdness flatter well;
None but a lover plays the swell;
No saints are found in judgment seats;
No clear, straightforward speaker cheats.

Drink, women, hunting, scolding, dice,
greed, cruelty; these seven are vice.

No friend like health abounding;
And like disease no foe;
No love like love of children;
Like hunger pangs no woe.

Stout hearts delight to pay the price
of merciful self sacrifice,
Count life as nothing, If it end
In gentle service to a friend.

In what can wisdom not prevail?
In what can resolution fail?
What cannot flattery subdue?
What cannot enterprise put through?

Land and friends and gold at most
have been won when battles cease;
If but one of these should fail, 
Do not think of breaking peace.

The strongest man who fails to crush
At birth, disease or foe,
Will later be destroyed by that
Which he permits to grow.

The man who reckons well his power,
Nor pride nor vigor lacks;
May single handed smite his foes
Like Rama with the axe.

Unceasing effort brings success;
Fate, fate is all let dastards wail;
Smite fate and prove yourself a man;
What fault if bold endeavor fail?

The gods befriend a man who climbs
Determinations height;
So Vishnu, discus, bird sustained
The weaver in the fight.

Not even Brahma sees the end
Of well-devised deceit:
The weaver, taking Vishnu's form,
embraced the princess sweet.

Let resolution guide the great,
However despair his state,
However grim his hostile fate.
By resolution lifted high
With shrewed decision as ally,
He grimly sees grim trouble fly.

When a counselor or king
Rises higher than he should,
Fortune strives in vain to make
Still her double footing good;
Being woman feels the strain;
Soon abandons one of twain.
With broken silver loosen truth,
Pull roots and all; so only, grief
Will find its permanent relief.

No king should ever delegate
To one sole man the power of state;
For folly seizes him, then pride,
Whereat he grows dissatisfied
With service thus impatient grown,
He longs to rule the realm alone;
And such impatient longings bring
Him into plots to kill the King.

a counselor who tramples through
His business, though his heart be true,
May not unheeded go his way, 
since future days the present pay.

Some gentle actions born of love
To thoughts of active hatred move; 
some deeds of rraitorous offense
Win guerdon of benevolence;
The kingly mind can no man tame, 
as never being twice the same;
Such service makes the spirit faint,
A hard conundrum for a saint.

However false and fickle grown,
Once dear is always dear;
Who does not love his body though
Decrepit, blemished, queer?
His actions may be hard to bear,
His speach be hard to hear
The heart still clings delighted to
a person truly dear. 

Whoever leaves the righteous path
For some unrighteous course
Will meet calamity in time
And suffer much remorse.

Whoever will not take from friends
Most excellent advice,
Will gladen foes and falling soon,
Will pay his folly's price.

On wicked trick intently bent,
the willful still lack ear to hear
(so blind their mind) of nice and vice,
The cause in saws appearing clear.

Where one will speak and one will heed
What in the end is well
Although unpleasant at the time,
There riches love to dwell.

No king's retainer should devise
a fraud, for spies are kingly eyes;
Then bear with harsh as kind, O King;
The truth is seldom flattering.

Tried servants never should be left,
And strangers taken
A Kingdom's health by no disease
is sooner shaken.

Never publicly defame
Any ones commended name
Broken promises are shame.

No rouge asks reason for his wrath;
Nor saint, to tred in kindness path;
By natures power the sweet or sour
In sugar dwells or nim-trees flower.

caress a rascal as you will,
He was and is a rascal still,
all slave and sweating-treatments fail
To take the kink from doggy's tail.

The kindness shown to vicious souls
strange diminution seeks,
The gleam of moonbeams is absorbed
On sooty mountains peaks.

A hundred benifits are lost, 
if lavished on the mean;
a hundred epigrams, with their
True relevance unseen.

a hundred counsels, when a life
Obeys no rigid rule;
a hundred cogent arguments
Are lost upon a fool.

Lost is every gift that goes 
where it does not fit,
Loss is service lavished on
Sluggish mind and wit.
Lost upon ingratitude
Is the kindest plan
Lost is courtesy on one 
not a gentleman.

Perfume offered to a corpse,
Lotus planting dry,
weeping in the wood, prolonged
Rain or alkali
Taking kinks from doggy's tail,
Drawl in deafened ear,
Decking faces of the blind,
Sense for fools to hear.

Tirelessly benevolent,
Save a friend on evil bent:
this is sainthoods perfect song;
every substitute is wrong.

Who saves from vice is truly kind,
True wife is she who shares your mind.
True acts are free from every blame.
True joy from avarice's shame.
True wisdom wins the praise from saints
True friends involve in no restraints.
True glory knows no haughtiness,
True men are cheerful in distress

making a vicious mistake that results in thr neglect of the three things worth living for - virtue, money and love.

No thoughts of profit or of right
Can headstrong monarchs stay
who, like bull elephants amuck,
pursue their reckless way.
When puffed with pride, they come to grief
in thickets of distress,
They blame their servants and forget
Their propernaughtiness.

He stings or strikes in hasty fear
When warning has been heard,
Tis wise to warn an enemy
By action, not by word.

The weak malicious fool
can use a keener tool:
It sharpens sword-blades, but
The whetstone cannot cut.

How did Ravan   fail to feel
That tis wrong, a wife to steal?
How did Rama fail to see
Golden deer could never be?
How Yudhishthir  fail to know
Gambling brings a train of woe?
Clutching evil dims the sense,
Darkening intelligence.

When once the mind is gripped by fate,
The judgment even of the great,
In mortal meshes fettered, wends
To unintended, crooked ends.

what shall not be, will never be,
What shall be follows painlessly,
The thing your fingers grasp will flit,
If fate has predetermined it.

The king who mercifully grants
Due share in all good circumstance
To serving folk may fitly rise
The triple world to supervise.

Even the self sufficient should
Get friends, and seek a greater good:
The ocean fears no diminution,
Yet waits Arcturus contribution.

A lion took the life of Panini,
Grammar's most famous name:
A tusker madly crushed sage Jaimini
Of metaphysic fame:
And Pingal, metric's boast, was slaughtered by
a seaside crocodile--
What sense for scholarly attainments high
Have beasts besotted vile?

Educating minds unfit
Cannot rescue sluggish wit
Just as house lamps wasted are,
Set within a covered jar.

Bless be the tree whoes every part
Brings joy to many a creature's heart
Its green roof shelters birds in rows,
While deer beneath its shadow doze;
Its flowers are sipped by tranquil bees
And insects throng its cavities,
While monkeys in familiar mirth,
embrace its trunk, the tree has worth,
But others meremy cumber earth.

Each segment of the sugar cane
Beyond the tip is sweeter,
The friendship of the good is so,
the other kind grow bitter.

Though a foe be bound by oaths,
trust him none the more,
Indra struck the demon down,
Spite of oaths galore.

True friendship, sir, is an affair
Of seven words the wise declare;
I've forced you, then to be a friend--
so hear my pleading to the end.

Each transitory day O man,
To mortal living give,
Else, like the blacksmith's bellowa, you
suck air, but do not live.

The flower and the fruit are better than the tree,
Better than curds is butter said to be.
Better than oil-cake, oil that trickles free,
Better than mortal man morality.

The praise of constant steadfastness
Some wise profession sing,
But moral earnestness is swift
Though many fetters cling.

A form must have for egress, say
The specialist, a gap:
If this be lacking it is not
A fortress but a trap.

Do not even in thought offend
Stronger foes who will not bend.
They will feel no loss or shame;
you will die a moth in flame.

Be generous to all that lives,
Receive the needy guest.
If not, your own life fades away
Like swans from lotus nests.


all quotes available on net wonderful quotes. shall copy paste when time permits.
the audio book is also available with all the stories on the net. just google.

Friday, January 17, 2014

Prapanna Parijata.


Vande'ham varadaaryam tam vatsaabhijanabhooshanam
bhaashyaamritapradaanaat yahnsanjeevayati maamapi.


Parijata wish yielder of a prapanna (one who has surrendered)

prapattermaanasaubhaagyam svaroopam adhikaaryapi,
prapannaanaam gurau vrittih sreese sooreeshu satsu cha,
vihiteshu vyavasthaanam varjaneeyam phalam tathaa,
ete dasaarthaah kathyante trayyantaadyartha sangrahaat.

Vedanta and other sastras in essence speak of the following 10 topics relating to surrender.

1. Efficacy of Surrender.
2. The Nature of Surrender.
3. Persons who can resort to surrender.
4. Adoration of Preceptors.
5. The methods of Worship.
6. The worship of Goddess.
7. Propitation of the Lord's devotees.
8. Compulsary observance of daily duties.
9. Avoidance of unworthy traits.
10. The attainment of the fruit of liberation.

Pramaana Paddhati or efficacy of surrender.
Consists of 23 verses on the authority for surrender


Wednesday, January 15, 2014

Basic concepts in Sri Vaishnavism.(MN)

The term Vaishnavism denotes that system of thought in which Vishnu is accepted as the Supreme Being. The term Sri Vaishnavism, however refers to the system of thought where Vishnu, along with His Consort SRI (Lakshmi) occupies the supreme position. Sri Ramanuja is accepted as the systematiser of the Sri Vaishnava system. The term Sri Vaishnavism denotes the religious aspect whereas the term Visistadvaita refers to the philosophy behind this school. The systems of thought developed by Sri Madhava, Sri Vallabha, Sri Krishna Chaitanya and others are also systems of Vaishnavism since there also, Vishnu occupies the highest position. But the term Sri Vaishnavism refers in particular to the system of Ramanuja alone since here Sri or Lakshmi occupies an important place. She is the mother of the entire creation, being the consort of Lord Vishnu. She also acts as the mediator (purushakara) between man and God and brings about rappot between them. It is for reasons like these that this system of Ramanuja is known significantly as "Sri Vaishnavism" Also Sri is recounted as one of the teachers in the transmission of this tradition. Ramanuja's tradition is therefore known as Sri sampradaya also.

Visistadvaita is the name given to the philosophy of Sri Ramanuja's system. It means, advaita = oneness, Visistasya = of the Lord who is qualified. Here the Lord is Qualified by a body (Sarira). The entire universe consisting of the living beings (Chit) and inanimate matter (Achit) is the body which qualifies the Lord Vishnu. Hence this system is known as Visistadvaita philosophically.

Apart from this relation of body and soul between the world and the Lord which is called sarira-sariri-bhava. there are several more relations conceived. Some of those relations are prakara-prakari-bhava  (relation between a mode and the possessor of that mode) sesa-sesi-bhava (relation between a subsidary entity and the principal entity) Visesana-visesya-bhava (relation between an adjective and the noun it qualifies) amsa-amsi-bhava (relation between a part and the whole) etc.

Sri pillai Lokacarya, an important post Ramanuja philosopher, in a work called "Navavidha - sambandham" speaks of nine relationships between man and God. These nine include the "sesa-sesi-sambandha" and "sarira-sariri-sambandha" mentioned above the others are "pita-putra-sambandha" (relation between Father and Son) "raksya-rakshaka-sambandha" (relation between the protector and the protected) "bhartr-bharya-sambandha" (relation between husband and wife) "Jnatr-jneya-sambandha" (relation between the knower and the object known by him) "sva-svami-sambandha" (relation between property and its proprietor) "adhara-adheya-sambandha" (relation between the support and the supported) and "bhoktr-bhogya-sambandha" (relation between an enjoyer and his object of enjoyment)
This verse mentions all the nine relationships.
"pita ca raksakah sesi bharta jneyo ramapatih svami adharo mama atma cha bhokta cha adya manuditah"
to be continued.

Monday, January 13, 2014

selections from paduka sahasram.


13-9 / 359

tadrajastava tanoti paduke!
manasanyakathinai dehinam
prastarasya padavigatasya yat
vyacakara munidharmadaratam.


14-7  /387

madhuvairi padambujam bhajanti
manipadavani ! manjusinjitena
pathasiva muhuh svayam prajanam
aparopajna marista santi mantram.


14-28  /408


srnotu rangadhipatih prajanam
artadhvanim kvapi samcyjihanam
itiva matva manipaduka tvam
mandapracaraih mrdusinjita si.


21- 10  /720

aloa ras miniyatam manipaduke ! tvam
aruhya sancarati rangapatau salilam
antahpuresu yugapatisudrso bhajante
doladhirohanarasam tvayi bimbitangyah.


22-19  /749

kanakarucira kavyakhyata sanaiscaranocita
sritagurubudha bhasvadrupa dvijadhipasevita
vihita vibhava nityamt visnoh pade manipaduke
tvamasi mahati visvesam nah subha grahamandali.


30-5  /915

ananya saranah sidannanan taklesasagare
saranam caranatranam ranganathasya samasraye.


31-20  /970

pasanakal pamante paricita gautamapari grahanyayat
patipada paricaranarham parinamaya mukunda padaraksini mam.


Friday, January 10, 2014

notes some from here and some from there.

Far too often scholars who study Asian thought focus so exclusively on one tradition that they fall prey to a kind of "Tunnel vision". The fact is that every moment in the history of human thought arises in the context of claims and counter claims about the way it reaily is. Luckily in the context of Indian thought, at least the textured tradition often acts as a reminder that the most creative thinking occurs in response to powerful counter claims. One can hardly imagine an Udayana without a Budhist to attack, or a chandra kritties withouta samkhya. All this is to say that Indian thought is intensely dialogical. It should come as no suprise then that the best system of philosophy has evolved after deep thought enabaling scholars to put forth arguments and counter arguments only to reach an ultimate conclusion. Another aspect of the Indian philosophy is that it has a continuity. the methods and systems followed to preserve it are unique. It being among the oldest philosophical literature available to mankind.



Hinduism is the most tolerant of all religions. Its freedom from dogma makes a forcible appeal  and gives the votary the largest scope for self expression. It gives the followers of that faith, not merely to respect all the other religions, it also enables them to admire and assimilate whatever may be good in the other faiths.
Non Violence which is common to all religions has found the highest expression and application in Hinduism.



All though automic in size, the soul spreads the consciousness throughout the body, like the rays coming from the lamp. As the body of God the individual living beings are totally dependent on Him, But he allows them the free will to act as they desire. In fact he creates the facility to enable them to enact their various desires. Thus complete dependence on God does not interfere with the free will of the individual.


M B S Iyengar.1908.
His scientific exposition of the Vedantic doctrine and plan of salvation in conformity with the traditional teachings handed over from the time of sage Bodhayana and his successful reconciliation of apparently conflicting vedic texts of equal authority...
His successful attempt at bringing to prominence the emotional aspect of the Vaishnava faith and thus reviving the popular religion of the venerable Alwars who preceded him, by scientifically propagating the doctrine of love and absolute renounciation according to the needs and frame of mind of the devotee.


Knowledge of truth or Reality is an integral part of Dharma. If not an integral part it is an essential principle without which Dharma cannot remain intact. Hence Dharma is not merely an external practice or show, but it is a sacred code of conduct or performance or accomplishment which is closely linked with the knowledge of truth. Just as food enables the body's growth and development. Knowledge of the truth facilitates the growth and evolution of the mind, intelect and the knowledge of the self. The development of the knowledge of the self  to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the Paramatma can be attained.

Thursday, January 9, 2014

VEDANNTA SARA, VEDANTA DEEPA AND SRI BHASYA

VEDANTA SARA, VEDANTA DEEPA AND SRI BHASYA.

Ramanuja stands in the Indian philosophical tradition as one of its most important figures. He is the first thinker in this tradition to provide a systematic theistic interpretation of the import of the Vedas. His uncompromising stand on the side of common sense and moral realism stands as a striking contrast to stereotyped accounts of Indian philosophical thought as otherworldly and amoral. He is regarded as a saint in many parts of Southern India. According to Karl Potter, “…Ramanuja’s tradition can be said to represent one of the main arteries through which philosophy reached down to the masses, and it may be that Vishishtadvaita is today the most powerful philosophy in India in terms of numbers of adherents, whether they know themselves by that label or not”.

The problem of the nature of mind and body and the relation between the two is as familiar as it is complex. Nothing comes more intimately and constantly within the preview of our experience than our minds and bodies, for it is these two fundamental entities that are involved in all life's transactions.

Generally, absolute idealism takes the view that mind or spirit is the fundamental principal of reality, differentiating itself into the world of things animate and inanimate, in the course of its development of self expression. To the absolute idealist minds and objects are not two essentially different realities, but one reality with mind foremost. Its holding that consciousness whether in the form of mind, spirit, will, experience or self is the final reality. Further man bears an especially close relation to the spiritual principal that underlines all things and thus shares in its qualities, though on a finite scale. Hence the self in idealism occupies a central role, all other realities being expressions or forms of the self. 
As Brahman has all sentient and non-sentient things for its body and constitutes the self of that body, Brahman is connected with the two states, a casual and an effected one. the essential characteristics of which are expansion on the one hand and contraction on the other. That the  expansion and contraction belong to the sentient and non-sentient beings. thus the imperfections adhering to the body do not belong to the Brahman. So also the good qualities belonging to the self do not extend to the body. for example childhood youth and old age which are attributes for embodied beings belong to the body alone, while knowledge pleasure and so on belong to the conscious self only and not to the body. All this holds for the absolute self which is immune to the body.
Now the finite self falsely identifies itself with the body and is therefore subject to bodily influences. owing to the false identification of the self with the body, it is called the empirical self DEHI and its life is influenced by the three gunas of prakriti sattva rajas and tamas. Such mistaken identification betrays the self into subservience to the body. Different from the body, the self yet comes under the influence of the changes that take place in the body. Mind and body are always found together. At the same time the self is always conscious of holding the body in a dependent position. This power of the self is confined to its own body. it is not all pervading. Thus each individual self has a characteristic locus or perspective in the life of the Divine.

Vedanta Sara.
Vedas consist of three portions: The Karma Kanda which deals with sacrifices or ceremonial rites The Upasana Kanda which deals with upasana or worship and the Jnana Kanda which deals with Knowledge of Brahman. Mimamsa means the investigation or enquiry in to the connected meaning of the sacred texts. mimamsa is divided into purva mimamsa and uttara mimamsa. the former systematises the portion of the vedas which pertain to action and sacrifices and which comprises Samhitas and the Brahmanas. the later systematises the Jnana Kanda, that part of the vedas which include the aranyaka portion of the Brahmanas and the Upanishads. Jamini is the author of the Purva mimamsa and Sri Vyasa (Badarayana or Krishna Dvaipayana) the guru of Jaimini is the author of Brahma Sutras or vedanta Sutras also known as the science of the soul.
sutras are concise aphorisms they give the essence of the arguments on a topic. Maximum thought is compressed or condensed into these sutras in as few words as possible. They cannot be understood without lucid commentary (Bhasya)
The work is divided into four chapters and each of the four chapters are divided into four subdivisions and on the whole 156 topics are explained.
1st Adhyaya or chapter  called Samanvayadhyaya expresses the system of Philosophy and religion as enunciated by Ramanuja that Brahman who is blameless and is possessed of all good qualities is the cause of the universe. Brahman has the nature of unsurpassed bliss and that he is the object of highest pursuit and he is both the instrumental and material cause of the universe.
The second chapter is called Avirodhadhyaya it removes any in consistency that may arise from such  determination and establishes beyond doubt what the first chapter has expressed.
The third chapter determines those sadhanas or practices which are the means of attaining the highest Brahman or the infinite. In the first and second padas of the chapter three are being taught two things namely a strong yearning or a burning desire to realise Brahman or the final emancipation and an equally strong disgust (vairagya) towards all objects other than Brahman, because these are the two fundamental things among all sadhanas.
 In order to induce Vairagya or dispassion the sutra shows in the 1st pada the imperfections of all mundane existence and this they base on the panchanganividya or the doctrine of the 5 (fivers) of the Chandogya Upanishad, in which is taught how the soul passes after death from one condition to another.
The First pada teaches the great doctrine of reincarnation, the departure of the soul from the physical body its journey to the chandraloka on the third plane and its coming back to earth. This is done in order to create vairagya or indifference to sensual enjoyments here in and here after. In the second pada are described all the glorious attributes of the supreme brahman, his omniscience, omnipotence, loveliness etc, in order to attract the soul towards Him so that he may be the soul object of quest.
The fourth chapter called the Phala adhyaya this explains the result of knowing Brahman confirming his essential nature and after experiencing the true various practices of karma janana and bhakti the resultant moksha arrived at is beautifully explained making it the resultant chapter as the name suggests.

Contributions to visitadvaita.

     The philosophy of Ramanuja can be called Universal as it interprets the Brahmasuthras in such a manner as to show the Saarirkasastra as the Brahmasuthra is called, as an integral whole.Universe according to Ramanuja is not bhramamaya, illusory but Brahmamaya, as there is no other reality than Brahman, the inner self of everything.
      The universal or all embracing character of  the Visishtadvaita philosophy arises out of the assimilation therein of all cardinal principles of all systems. Only their theory of  reality and subsequently their theory of causation is opposed by Ramanuja . The sarira-sariri bhava  accommodates all the commendable aspects of others since everything constitutes the sarira of Brahman. Brahmaathmakathva, Brahman as the indwelling Self of all, implies unity and harmony . The basic principles of even the heterodox schools like Buddhism and Jainism  like ahimsa find a place in Visishtadvaita.Likewise the thathvas, the evolute's of prakrthi of Sankhya,.the discipline of Yoga and dialectics of Nyaya-viseshika  have a place in Visishtadvaita. Ramanuja is opposed only to the theory of causation of  these schools. That is why in Sribhashya the criticism of Ramanuja of the non-vedantic schools of Philosophy is levelled against their theory of causation, based on their theory of reality.
           Visishtadvaita concept of  Reality is based on Satkaaryavaadha according to which the one real becomes many which are also real. The sat without a second willed to become many and hence there is no new creation but only self-differentiation of the One without a second. Brahman with cit and acit non-differentiated in its subtle state is the cause and the same Brahman with cit and acit in manifested state oF differentiation is the effect. Thus, cit, acit and Isvara are the three reals. Isvara, Brahman and Narayana are all synonyms in Visishtadvaita and denote Brahman the Self of cit and acit which form His sarira the relation between Brahman and the world of sentient and insentient beings therefore is that of aprtaksiddhi, inseparable relation as that of body and soul. This is the Visishtadvaita philosophy in a nut shell.

Contributions to srivaishnavism.

According to Ramanuja Bhakti Yoga is the means for the realisation of the self and the attainment of Moksha which constitutes eternal bliss. It is synonyms with Upasana Meditation. Thus Bhakti devotion results wholly from Viveka discrimination, vimoka freedom, abhyasa practice, kriya work, Kalyana auspiciousness, Anavasada absence of weakness and anuddharsa absence of excessive meriment. Because there is scriptural authority to the effect.
Brahma Ramanuja defines is the highest person who is by nature devoid of all evil and possesses a host of auspicious qualities which are innumerable and unsurpassable in excellence. Brahman is Brhottva i.e. greatness. He is the supreme self known as Narayana whose abode is Sri Vaikunta and whose consort is Sri or Mahalakshmi.


Special features.


Vedanta Sara begins with a benediction verse which is beautiful explaining in the gist the whole of the work to follow. The work  in the scheme of things the first two chapters are quiet distinct from the last two chapters. the work ends with the mention of Bhakti and prapatti being the means of attaining the Lord and also only he attains whom the Lord elects with His Grace.


Bibliography
1.M B Narasimha Iyengar  author of and translator of Vedanta sara of Bhagvad Ramanuja.
2. Faith Prayer and Grace a comparative study of Ramanuja and Kierkegaard by Cassian R Agera.



VEDANTA DEEPA

The Vedas are eternal and co-eval with God. Vedanta is the head or the gist of the Vedas.In one sense
it is the authentic record of the spiritual experiences or realisations of the great Hindu Rishis or seers.
They were systematised by Sage Vyasa named Badarayana.
Vedanta sutras are concise aphorisms. the essence of the arguments on a topic. i.e. maximum of thought compressed or condensed into as few words as possible. The method employed by the sutras consists in choosing a particular Upanishadic topic and establishing its true import by refutation of all other possible and plausible theories. such a composition naturally cannot be understood without a commentator or Bhashya and without the help of a teacher.
Thus different Acharyas have given different interpretations of the sutras, and thus different schools of thought have come into existence. There are more than 14 commentaries on the Brahma Sutras each slightly different from the other. The three important ones are, Sri Shankara the exponent of Advaita, Sri Ramanuja the exponent of Visistadvaita and Sri Madhava the exponent of dwaita. All agree that Brahman is the originator of the world and that for salvation a knowledge of Brahman is essential.
It is the claim of Visistadvaita shared by some European scholars that Sri Ramanuja's philosophy represents a school of thought which has come down in unbroken tradition from very ancient times, even from the days of Bhagvatas and Pancharatras, which were in existence long anterior Shankara.
The supreme excellence of this philosophy is that it recognises all the texts of the vedas as of equal validity and reconciles apparent differences among them into one harmonious system, instead of dividing the vedas into two portions one more important and more true and postulating for that purpose two brahmans lower and higher saguna and Nirguna.
Historically speaking, we know that Sankara lived in a period when the brahmanical Vedantism was being attacked by the cult of Buddhism which overran the land and almost overwhelmed vedantism. It was the function of Shankara to free Indian thought from the Nihilistic and agnostic doctrines of Buddhism and enthrone the spirit of Upanishads and Vedantism in its pride of place. In this process, he cannot but be influenced by the prevailing circumstances and situations of the age, hence his philosophy of illusions or Maya fullfills the needs of the times and responds to the necessities of the day.
Sri Bashya is a well know commentary by Sri Ramanuja on Vedanta sutras of Badarayana severely argumentative and controvertial and also technical and terse. Therefore sri Ramanuja in his infinite mercy has himself abbreviated the Sri Bashya into Vedanta Deepa in which much of the contoversy and elaborateness of arguments are eschewed so that it is made easily understood even by ordinary students of philosophy.
Vedanta Deepa is most useful as being compendious treatise on the sutras.

The Benidictory verse reads
Pranamya Sirasa Acharya Panktim Samprati anoodyate
Vedanta Deepa Granthartha Vyaktam Angala bhashaya.

May my mind be devoted to the service at the lotus feet of Him who is the first or Primaeval Being. The Lord of Sri the immesurable the abode of excellent qualities the destroyer of all evil, the dweller of Parama Pada (Vaikuntha) and who is beyond the reach of speech or mind, but within the range of the vision of His devotees.
Ramanuja here too divides the work into 4 chapters. The first two chapters deal with topics that are already siddha or proved. and the last two chapters deal with what is to be achieved.
the whole of this book is written with a view to help a serious student of philosophy to vivdly understand the tenents of Visitadvaita siddhnanta.
The first chapter called Samanadhyaya states that all upanishadic passages converge in accepting The Brahman as the sole cause of the universe.
The second chapter Avirodadhayaya proves that there is no contradiction of vedic or other allied texts in accepting the brahman as the sole cause of the uiniverse.
The third chapter sadhanadhyaya deals with all issues concerning the worship of the Supreme Lord to attain Moksha.
The fourth chapter called Phaladhayaya deals with all issues concerning the nature and other aspects of the Phala or Moksha.
Contributions to Visistadvaita.
Vedanta develops and systematises the thought process.
The entire universe Asesha prapancha forms the subsidary shesha and thus the body vapuh of the lord who forms its soul atman on several grounds such as the creation utpatti maintenance sthithi activity pravritti and dissolution grasana of the universe and also by virtue of his controlling niyamana and pervading over them vyapana.
Abheda texts speak of the non difference between the Supreme and the rest of creation through the principle of co-ordinate prediction samanadhikaranya only because of this kind of relation between the lord and the universe.
The Lord is the reservoir of all cosmic manifestations animate and inanimate.
The advocates of visistadvaita philosophy explain the vedanta sutra.
Among the 14 vidyas the Brahma vidya is the most sacred it is capable of destroying in a moment completely all the fruits of Karmas good and bad acquired during thousands of births and moksha is attained.

Contributions to Sri Vaishnavism.
Meditate peacefully on Brahman as being all the universe.
Assumption of various forms and assigning of different names and forms are all for mere utility or worldly convenience.
It is said when the meditator realises Parama Purusha effulgent in golden colour the creator and cause of the world, he attains the status of utmost likeness with God after shaking off his karma and freed from touch of matter.

Special features.
Just as in every season of the year the products of that season arise in a cycle so also in all yugas and kalpas etc the same things are created as in the previous one.
What is meant that the vedas exist without perishing is that the vedas now recited and studied are like those studied and reveled before. vedas are eternal like God.


Bibliography.
1. Vedanta Deepa by R T H Griffitte and G J Hibaut and Acharya Bhattanathaswamy of Baneras sanskrit college.
2. A commentary on Brahma Sutra by Sri uttamur Viraraghavachary Transalated from the telugu text by Sri K Bhashyam.



SRI BHASYA

The greatness of Ramanuja lies in the success of his effort to elucidate canonical scriptures. He adopts on rational grounds that all knowledge is intrinsically valid unless it contradicts itself or contradicts other unimpeachable facts ascertained by observation and reasoning. He insists even for supporting sruti, what is against reason and is contradictory of the evidences should not be postulated.
Ramanujas thought grows out of a tradition of religious devotion that he defends in his work and lifestyle.He reconsiles the different types of scriptures as these scriptures are considerd to be transhuman and hence authoritative, a serious attempt is made to conform the interpretation to the content of the scriptures. It is ofcourse always debatable to what extent any theologian of the religion for that matter whatever religion reaily conforms his mind to the sacred texts. there is always  a process of interaction with a resultant "reading into" the text of what is reaily not there. and there is also a very huge posibility of "reading out" the meaning that is reaily there but has not been clearly brought to light. He believes that there is a consistent meaning found in all the sacred scriptures but he is prepared to suffer apparent and temporary inconsistency or incompletness in order to stay faithfull to the meaning of a particular text. Ramanujacharya is an orthodox theologian for he does not set out on his interpretations independently but relies on the previous tradition of interpretation of those scriptures in his own religious community and the predecessors reasoning. He is a systematic theologian he demonstrates  that the scriptures can be understood as a harmonious whole, if we but recognise certain truths about God and His universe and these fundamental doctrines are elucidated and applied with relation to the various aspects of his teachings through his works.
Ramanuja a philosophical theologian belonged to an indian intellectual tradition that has many philosophical elements. Ramanujas own conception of his task as an interpreter of scriptures is reveled by the study of his principles and practice his way of life. Everything that Ramanuja has written he has written in prose. most of it is in paraphrase, the meaning however is fitted into a comprehensive theological scheme with the consistency appropriate to prose.
For Example: Ramanuja refers to a rule of the Karma Mimamsa Sutras (1.1.3)"Smriti is to be disregarded whenever it contradicts sruti" he first states that when a matter can definitely be settled by reference to sruti, as in the case of the rules for conducting sacrifices, smrti need not be consulted. The upanishads, however are concerned with truths beyond the competence of perception and inference, and students with only an elementary knowledge of the scriptural revelation require some help to understand the meaning of the vedanta. Ramanuja in defending and elaborating a tradition of prose commentary does not simply lift out proof texts, he tries and pays attention to the context, it is context of rational discourse and ramanuja demands that each word be considered literally. This literal precission and rational consistency may have led to Ramanuja writing only prose comentary.
Ramanuja accepts the important Sri Vaisnava doctrine that the supreme personal god has constantly accompanying Him / united with Him, His divine consort SRI.
This qualification of the Supreme Brahman is an important element in the dedicatory verses preceding each of Ramanujas three cometaries on the Vedanta Sutras. Srinivasa in whom Sri dwells in Sri Bhasyam, Sriyah Kanta beloved consort of Sri in the Vedanta Deepa, and Srimat united or associated with Sri in the vedanta Sara.

Vyasa's Brahmasutras were written to determine the true meaning of the Upanishads and Ramanuja wrote the Sri Bhasya as comentary to these Brahma sutras to establish beyond doubt, the true path for Moksha. Sri Bhasya is the Magnum opus of Ramanuja. Sutras are brief containing minimum number of words conveying lofty meanings. Ramanuja classified these in 545 sutras. the subject matter is sharirika Shastra as they deal with the body of the Lord which we know comprises of the whole of the universe. It has four chapters. All of Ramanuja's works start with a benidiction which is a mix of a benadiction and containing the subject matter of the work as well. Each of the four chapters is once again divided into four parts called padhams dealing with 156 divisions or topics called Adhikaranams.
The first Adhyaya it infers that Sriyapathi i.e. The Lord of Sri Narayana is the cause of the entire universe. Its cause being divisible into three types material instumental and auxiliary namely Upadhana Kaaranam, Nimitha Kaaranam and Shahakarika Kaaranam. and every thing connected with the universe is explained further giving meaning to the Lord alone being all the three Kaaranams. Tapping into the basics of the maya and how it all works. Lofty meanings are spun from the first chapter called Samanvayadhayam the first topic itself running to many pages seems like an independent work by itself. different schools of thought have put forth their understanding of the statements and each is viewed with a desire to come to a nutshell of conclusion.
The Second chapter named Arirodhadhyam deals with the doubts and contradictions which are dispelled and decisively established quoting or taking the help of the words of relevant statements in the Smrithis upanishads etc.As earlier mentioned the Parabrahman is the sole and absolute cause of every thing with and within the universe. This is established with conviction in this chapter again.
The Third chapter deals with methods to be adopted, to attain the lord the web of creation and its intrecasies becoming so interestingly spun so as to give a connection and also a sense of individuality to this gods play called maya. curious minds to understand this spirituality must realize a. developing a sense of detachment in our activities. b. Paramatma is the supreme and no one is equal or superior to Him. c. He is Blemishless and filled with nobel attributes. d. He is the bestower of all favours. e. and Mans yearning to reach him should be the goal then. like clinging on to the root cause. devotion and Knowledge called Bhakti and Janana are essential and how one can develop this is explained clearly in this the third chapter. The 32 types of Bhakti and the righteous conduct to attain the goal is discussed here.
The fourth chapter called Phala Adhayaya  deals with the benefits to be acquired the ways and means as such and the outcome of each. the permitations and combinations are varied and the individual is free to choose the path direction as it were and consequence of what he would achieve. its all spun so inteligently. the road or path taken and the goals reached. scope for correction ever being present gives the right twist to some thing so intricate.

Contributions toVisistadvaita.
The world and Brahman called Paramathma are one.
Brahman is omnipotent, omniscient and all pervading. He creates sustains and destroys. When he does create he is associated with the creation.
The Jeevathma is dependent on Paramathma. The abilities of Jeevathma are limited both cognitive and pysical. The achetanam has no knowledge is subject to change and is temporary.
Though the three principles chit achit and iswara are different in form and attributes they all form part of Iswara.
Achetanas are of three types Prakruti (Nature) kaalam (time) and suddhasatvam perfect purity)Kaalam is momentary and has divisions like day night month year etc. Perfect purity is found only in Paramapada or Vaikunta.
All the universe and all things in the universe form part of His body. We must understand the status of the lord and the Jeevan, the method to attain Him, The benefits we get by attaining Him and actions that take us away from attaining Him are to be avoided.
It is not enough to mearly understand Him. we must have an earnest desire to attain Him. This desire will transform to Bhakti and Prapathi. we shoud then choose a path of Bhakti or prapatti depending upon our ability to practice. having chosen the path there should be sincere adhere to the rules prescribed for the chosen path and live with a faith and confidence that the Lord would certainly take care of us.
We should not cause any difficulty to his devotees and respect and help them. We should reside in temple towns and places where His devotees are engaged in service to Him. We should consider all our activities as service to Him. Our bodies and all things belong to Him and we should make every attempt to respect both body and Mind to serve Him alone. this will by His Grace ultimately unite us to enjoy eternal bliss in His association.

Contributions to Sri Vaishnavism.

Four Adhyayas each containing four Padas and 156 adhikaranams all talk of the noble Kalyanagunas of the lord. the 16 kalyanagunas elaborated in each of the padas are:
1.  First pada describes the Lord as the creator of the universe and all things in it.
2. Second pada speaks of his quality of having a connection to each of the things created by him.
3. Third pada describes his quality of swanishtatvam supporting Bhaddhas , muktas and nithyas all.
4. Fourth Pada describes Niravadhi mahima unequal and limitless greatness.
5. Fifth pada reafirms Nirbandhithvam i.e. He is unaffected by the inadequacies and differences found in his creation.
6. Sixth pada describes his quality of protecting those who seek refuge in Him. Only the Pancharaatha shastra can lead us to the Lord it is also called vaidika Shastra.
7. Seventh describes his swaroopa anyatha bhavam He being the cause of akasha and athma. i.e. the largest and smallest inclusive both being (mesmerising).want of a better word ( )
8. Eighth describes the Lord being the cause of the Indriyas and Rishayaha.
9. Ninth describes the Perenial activities of the Jeevathma  lord being impartial and the swarga or narka depending on the karma of the individual this quality of the Lord is called Vaittal.
10. Tenth Pada speaks of the Lord not being affected by the defects of the body of achetanas and chetanas he grants rewards being within them unaffected by their defects. always eager to help his devotees.
11. Eleventh pada says the Supreme God is to be our Ultimate goal. He is the one who the 32 Upasana Vidyas speak of. Paravidya to be attained by the 32 aparavidyas like satvidya, bhooma vidya, upakosalavidya etc. this pada is also called Lingabhuyatva. like a person wearing different dresses the 32 vidyas all attain the same object the same goal.
12. Twelth pada maintains that the Lord favours those devotees who are sincere and loyal to their Varnaashram dharma. thus the need to follow respective dharma in life. (given as gift) by Him.
13. Thirteeth pada describes the lords kindness in wiping out our punyas and papas accumulated by his magnanimity it is wiped out in a moment.
14. Fourteeth pada says the jeeva while departing the body takes the route of Brahma nadi so that moksa is assured to those who qualify for it.
15. Fifteenth pada speaks of how the lord helps the liberated Jeevathma  to reach His abode the Vaikunta through the route of Agni, Dinadevata, Shukla Paksha, Uttarayana, Varusha, Vayu, Surya, Chandra, Vaidyuit, varuna, Indra, and Prajapati.
16. Sixteenth pada speaks of the exhaulted pleasures the Jeevathma would enjoy in association with the lord's feet. The Mukta experiences the joy equal to that of the Lord himself, short of His ability to Create etc.

Special Features.
Primacy of intelligence as mind in the absence of mind experience would make no sense yet an experience constitutes a realm of interrelated meanings. To be a person is to act and endure, while at the same time experiencing changeless truths in the changing process of consciousness. The temporal is just as necessary to the eternal as the eternal is to the temporal. without both we have a mere abstraction no experience of an explanation as a whole.Thus SRI BHASYA is the nobelest of books and messages available to mankind.


Bibliography.
1. Truth Religious dialogue by Julius J Lipner
2. The Theology of Ramanuja by C J Bartley.
3. Visistadvaita Vedanta byS M Srinivasa Chary.
4. The Theology of ramanuja by John B Carman.
5. Sri Bhasya published by Andavan Ashram









Tuesday, January 7, 2014

VEDARTHASANGRAHA PRO ALWARJI.

Vedarthasangraha.

The work Vedarthasangraha opens with a declaration of fundamentals. these are the three fundamentals enshrined in the Upanishads.
The Philosophy of Reality.
The Philosophy of the Way.
The Philosophy of the end.
the first concerns the nature of Brahman. The second concerns the nature of Bhakti. The third relates to the realization or attainment of Brahman. Elaborating these principles further the philosophy of the upanishads is expanded to cover five departments of inquiry. Inquiry into the self, the Brahman, the obstacles to perfection, the method of progressing to perfection and the nature of perfection.
There are some special doctrines about the finite self in the philosophy of Ramanuja: Attributive Consciousness (Dharmabhutajnana), Moral responsibility or free causality of the self, atomic nature, plurality,and equality.
The postulation of attributive consciousness by many are said to be unconvincing. But the conception is very simple. the self is said to be of the nature of consciousness or knowledge. this consciousness is twofold. the self is aware of itself. The consciousness by and through which it apprehends itself is substantive consciousness (svarupabhutajnana) the consciousness through which it apprehends all that is different from itself is attributive consciousness. The distinction is necessitated by the fact that the self is real and the self is not all that is real.
Brahman is the soul of the universe is the original and foremost assertion of the Upanishads. The reassertion of that idea in all its aplitude is the soul of the philosophy of ramanuja which comes out clearly in Vedarthasangraha.

Contributions to Srivaishnavism.
"Tat tvam asi" in the interpretation, Ramanuja proceeds to a wider field of interpretation, comprehending all the varied texts of the Upanishads. He takes up what he describes as the "heart of all scriptures" meaning the substance of the teachings of the upanishads on the nature of brahman. He begins with considering the marvellousness of the nature of Brahman and proceeds to say. God is not an external architect of the cosmic structure, manipulating an external machine. He is but the inner soul the core of the cosmos. He is not that He acts upon the world but that He acts within it thus unfolding His measureless splendor through the medium of the finite.

Contribution to Visistadvaita.
Ramanuja classifies the principal affirmations of the Upanishads and works out lines of interpretation. The governing principle of interpretation, he maintains, must be the principle of non-contradiction and non-rejection. The well knit and unified structure of Upanishadic philosophy must not be disintegrated and no principle must be construed in such a way as to be divested of its chief interest and purport. there should be no incoherence and no explaining away. In fact, he implies that the eye for coherence will reveal the inner depth of thought in each of the parts and a full and deep inquiry into the import of the part discloses the pervading coherence of the whole. every principal variety of Upanishadic utterance adds an integral element to the total architectonics of Vedanta. 

Special features.
Ramanuja, describes highest bhakti as a form of knowledge. It is intelectual love. He is opposed to the popular and unscientific distinction between knowledge and love. The knowledge of God, who is the supreme reality, supremely blissful, itself passes into the love of God. Knowledge of the supreme and the love of the supreme are not two distinct psychical processes. to know God and not to have that knowledge converted into love is a sheer impossibility. True knowledge is knowledge of God and true love is love of God. The self is not an aggregate of faculties. Its functioning is a single process both of the nature of Love and Knowledge, This identification is the teaching of the Upanishads.

To conclude.
Ramanuja gathers together into one comprehensive statement the appreciations of divine beauty scattered in profusion throughout the sacred literature, the Vedas, Upanishads, Smritis, Puranas, Ithihasas, and the Pancharatra. He not only synthesizes them but adds to the statement a refreshing and animating spirit of his own which is the spirit of poetry and prayer, metaphysics and mysticism, a luminous commentary and supreme adoration.
Vedarthasangraha describes the characteristics of the philosophical attitude. viz. devotion to truth, width of vision, depth of insight into what is essential and openness of mind. 

Bibliography.

A suppliment to and The Introduction of the Vedarthasangraha by S.S Raghavachar.

Thursday, January 2, 2014

SriBhashyam Alwarji's from Ramanuja.org.

Preliminary
Vedas
Logic and Knowledge (nyâya)

Sribhashya Mangala Slokam and Introduction

Sutra 1.1.1: The Desire to Know (jijñâsâdhikaraam)

The Smaller Objection (laghu pūrvapaksha)

Objection: Action (karma) and its investigation are not necessary and is indeed opposed to liberating knowledge

The Smaller Conclusion (laghu siddhânta)

Response: Proper Action and Investigation of its Nature is certainly a prerequisite; Knowledge of the form of Meditation is the Means to Liberation and not Knowledge of Identity

·         Class 20: laghu siddhânta

The Great Objection (mahâ-pūrvapaksha)

·         Class 27: Reality = Pure Undifferentiated Knowledge (Advaita Fundamentals)

The Great Conclusion (mahâ-siddhânta)
Class 28: An Attributeless Substance cannot exist
Class 29: The “I” is not an illusion; Perception reveals a Substance with Attributes
Class 30: Q&A on mahâ-siddhânta
Examination of the Objection in Light of the Veda (śruti)
Class 31: Initial examination of “tat tvam asi”
Class 32: Examination of Advaita theory in light of various śruti texts
Class 33: “tat tvam asi” in depth: the interpretation of acharyas Sankara and Ramanuja
Class 34: sāmānādhikaraṇya (coordinate predication); Introduction to the Philosophies of Identity and Difference
Class 35: 4 Schools of Vedanta Philosophy
Class 36: Brahman: the Abode of Knowledge and Bliss
Class 37: Brahman as Shown in the Srut
Examination of the Objection in Light of Supporting Texts (smṛti)
Class 38: Smriti Ghatta
Class 39: Vishnu Purana on the nature of Brahman: pratyastamitabhedam…
Class 40: The Auspicious Object of Meditation
Class 41: Sruti and Smriti
Class 42: Grammar and Interpretation of Shastra
Critical Examination of the Advaita Theory of Avidya
Class 43: Theory of Avidya
Class 44: āśrayānupapatti: What is the Locus of Avidya?
Class 45: How does Avidya Obscure Brahman? (tirodhānānupapatti)
Class 46: What is the Nature of Avidya? Is it real or unreal? (svarūpānupapatti)
Class 47: The Fallacy of Avidya’s “Indescribability” (anirvacanīyānupapatti)
Class 48 & 49: Is there any valid authority for Avidya? (pramāṇānupapatti)
Class 48 (part 1)
Class 49 (part 2): The Advaita concept of Avidya as a positive entity (bhāva-rūpa)
Class 50 (part 3): Theories of Error (khyâtivâdâḥ)
Class 51 (part 4): Theories of Error, continued.
Class 52 Pramana, Nivruti and Gyathra anupapati.
Class 53
Class 54
Class 55 Sankya karikay and Nyaya sutra.Upasambharam. conclusion.
Class 56
The Adhikarana Proper
Class 57: Should one Inquire into Brahman at all?

Sutra 1.1.2: From which All Originates… (janmadhikaranam)