SRIMATHE RAMANUJAYA NAMAHA SRIMATHE NIGHAMANTHA MAHADESIKAYA NAMAHA NINE ARTICLES. T.V.Padmanabhan

Transcription

1 SRIMATHE RAMANUJAYA NAMAHA SRIMATHE NIGHAMANTHA MAHADESIKAYA NAMAHA NINE ARTICLES By T.V.Padmanabhan

2 CONTENTS Page No. 1. Vaishnavism 2 2. Vedanta Philosophy and Vaishnava Religion Visishtadvaita Philosophy of Sri Ramanuja 17 ( ) 4. What is Philosophy and What is Religion? Hindu Traditional Calendar Creation of the Universe Hindu Traditions Chapter Hindu Traditions Chapter Hindu Traditions Chapter

3 Sri: Sri Ranganatha Parabrahmane Namaha Sri Ranganatha Divya Mani Padhukaabyam Namaha Azhwar Emberumanar Desikan Thiruvadigale Saranam Srimathe Sri Ranganatha Mahadesikaya Namaha Srimathe Sri Vedanta Ramanuja Mahadesikaya Namaha Srimathe Sri Ranga Ramanuja Mahadesikaya Namaha INTRODUCTION This book contains nine articles written by me on various dates between 2005 and 2008 at various places in response to my inner call. I was motivated to put in writing what I have learnt till now from my father, elders, teachers and acharyas from their oral discourses and writings which have inspired me a great deal. I thought I can leave this legacy for my children and other family members and close relatives and friends who may be interested to know what kind of life one should lead especially if one feels attracted towards spiritual goals. It is not that all these writings give a complete picture of all that need to be known and that there is no more to learn. I am still in the learning process and continue to take lessons from teachers and elders as I am convinced that there is lot more to learn in the spiritual realm. I pray for God s Grace and Acharyas blessings in my efforts in the learning process, and to everyone who happens to read these writings. THESE WRITINGS ARE REVERENTIALLY DEDICATED TO THE MEMORY OF MY PARENTS, SRI TENPARAI TIRUMALAI EECHAMBADI T. S. VIRARAGHAVACHARIAR ( ) SRIMATHI RUKMANI AMMAL ( ) Srimathe Sri Viraraghavarya Mahadesikaya Namaha A 20 Arcot Terrace, 160 Arcot Road, Vadapalani, Chennai Tel: ; VEDANTA RAMANUJAN (alias) T V PADMANABHAN September 9, 2008

4 VAISHNAVISM Vaishnavism is the way of life followed by Sri Vaishnavites and this religion is also known as the Visishtadvaita Philosophy. The roots for this philosophy lie in the Vedas and more particularly, in the Upanishads which are popularly referred to as the Vedanta. In order to help a layman understand the various Upanishads that outwardly seem to contradict each other, the ancient Maharishis have written Sutras on these Upanishads. The Sutras accepted by Advaitins, Visishtadvaitins and Dvaitins (the three branches of Hindu Dharma) are primarily the Vedanta Sutras or Brahma Sutras written by Sri Veda Vyasa, the great Sage of repute, the son of Parasara Maharishi and the great grandson of Sage Vasishta. Veda Vyasa is the same Sage who codified the Vedas and gave them to the posterity as Rik, Yajur, Sama and Atharvana Vedas. Sri Adi Sankara ( ) wrote a commentary on the Brahma Sutras and the conclusion drawn from that commentary gave birth to Advaita Religion. Sri Ramanuja, aka Emberumanar ( ) wrote his commentary called Sri Bashyam and the conclusion drawn from that commentary gave birth to Visishtadvaita Religion or Sri Vaishnavism. Several other religious leaders wrote commentaries on the Brahma Sutras and the conclusion drawn from the commentary of Sri Madhwachariar ( ) gave birth to Dvaita religion. Needless to say that all these religions owe their origin to the Brahma Sutras of Sri Veda Vyasa and these Sutras themselves owe their origin to the Upanishads in Vedas as given to us by Sri Veda Vyasa himself. The principles of Advaita, Visishtadvaita and Dvaita religions which are prevalent today amongst the Hindus emanate from the ancient scriptural texts of various religious authors even prior to the advent of Sri Adi Sankara, Sri Ramanuja and Sri Madhvachariar and these great luminaries had referred to their writings in their own commentaries and works. However, from the 8 th century (which was the period of vedic renaissance) onwards, the origins of the three religions are respectively attributed to these three Icons. In Sri Bashyam, Ramanuja relied on the commentaries written on the Brahma Sutras by earlier Maharishis like Bodayana and others and also he relied on Vishnu Puranam, the Purana Ratnam written by Sage Vyasa s father Parasara Maharishi. Ramanuja also relied on the Bhagavad Gita and the two Ithihasas, viz. Srimad Ramayanam and Srimad Mahabharatham, the Bhagavatha Purana and the like. Ramanuja examined the Upanishads in greater detail and convincingly related the various meanings of the Bheda, Abheda and Gataka Sruthis in the Upanishadic Mantras and Upanishadic 2

5 Prose. He did not omit any command or injunction or statement or declaration made in any of the Upanishads. He accepted all the Upanishads and all the sruthis found therein and reconciled all of them in his own inimitable style and rendered the famous Sri Bashyam, the foundation of modern Vaishnavism since the 11 th century. Sri Ramanuja wrote the Vedhartha Sangraham, Vedanta Saram, Vedanta Deepam, Gadhyathrayam, Sri Gita Bhashyam and Nitya Grantham. In these granthas or works, he has popularized the great vaishnavite ideal, namely that Lord Narayana is the only Goal, and the only means to attain that Goal is Lord Narayana Himself. Means and Ends coincide in the feet of Lord Narayana for a vaishnavite desirous of spiritual progress and final liberation from this universe. As noted earlier, Vaishnavism was in vogue even before Sri Ramanuja, but it is Sri Ramanuja who simplified this philosophy and spread it widely amongst all classes of people in his days during his life time. Many Advaitins got converted on account of this philosophy of Ramanuja and Sri Vaishnavism has now come to stay as the only religion which does not repudiate any statement made in any of the Upanishads. Sri Vedanta Desika ( ), an Acharya of par excellence next only to Ramanuja, and Sri Manavala Mamunigal ( ), an equally great Acharya propagated the Sri Vaishnavism Religion as propounded by Sri Ramanuja and spread its awareness among more and more people during their days. Sri Ramanuja s philosophy is therefore widely spread and accepted amongst the people who understand the Vedas and the Upanishads. In the pre-ramanuja period, in vaishnavite thought and philosophy, mention should be made of the great roles played by the Azhwars (pre Kali Yuga and immediately after the advent of Kali Yuga, which began in 3100 B.C.E.) and other great Acharyas like Sri Nathamunigal ( ), Sri Alavandar ( ), etc. Azhwars works (Divya Prabhandams) inspired Bhakthi and Saranagathi, the two vehicles for attaining moksha. The Bhakthi and Saranagathi concepts are advocated by the Upanishads as well. Upanishads and Divya Prabhandams are combined in the evolution of Ubhaya Vedanta Vaishnavite Philosophy. It has been said by our Acharyas that they complement each other well. A person resorts to philosophy if he is interested in spiritual pursuits and liberation of his soul, the ultimate purushartha of an individual (a Jivatma). 3

6 The other purusharthas are Dharmam, Artham and Kamam. These three purusharthas are not rejected by the Sri Vaishnavism religion but are upheld with esteem provided these purusharthas are aimed for achievement through the dharmic path advocated by the Vedas and the Upanishads. These scriptures do advise us elaborately on how to achieve the four purusharthas including Moksham. Moksham is liberation from the Lila Vibhuthi or the Prakriti Mandalam (the Universe as we see it and hear about) and reaching the Nithya Vibhuthi to enjoy unlimited Knowledge (Jnana) and Bliss (Anandam) on par with the Almighty God, Narayana. However, the difference between the liberated soul and Sriman Narayana, the Almighty, Omniscient, Omnipotent, Omnipresent will continue to be there in the Nithya Vibhuthi too. The liberated soul will not get the powers of Creation, Sustenance and Destruction and the power of granting Moksham or Liberation which are in the Almighty s domain only as per the Vedas, Upanishads and Sastras. This shows that there is eternal difference between the Eternal Isvara (the Paramatma or the Almighty God) and the Eternal individual souls (Atmas other than the Paramatma). Lord Narayana is the consort of Goddess Mahalakshmi and the two are inseparable and enjoy all the powers equally and in tandem with each other, the Mahalakshmi residing in the chest region of Lord Narayana. In the Sri Vaishnavite philosophy, the Lord has a Thirumeni made of Suddha Satva, unlike the thirumenis of all others including other gods, deities and devas which are a combination of the three gunas, Sattva, Rajas and Thamas born out of the Moolaprakriti or the Primordial Nature. The three gunas are born out of Ahankara Tattva which itself is born out of Mahat which comes out of Prakriti at the time of creation by God s Sankalpam. Prakriti, Mahat, Ahankara, 11 Indriyas (born out of Satva Guna), 10 thanmaththirais and pancha bhutas (born out of Thamo guna) constitue the Universe which is activated by the Rajo Guna. Hence, it is the Thriguna (3 gunas) that is the Universe in reality. The Sri Vaishnavism philosophy acknowledges and reiterates the three Tattvas, viz. Chit (the soul which is always knowledgeable), Achit (Matter which is always non-knowledgeable) and Iswara (the Lord of all Chits and Achits). The purusharthas are Dharma, Artha, Kama and Moksha. The recommended paths leading to the four purusharthas are known as Hitha. In Hitha, those leading to the Moksha Purushartha are exclusively either Bhakthi (devotion) or Prapatti (absolute surrender or saranagathi). Knowledge in Tattva, Hitha and Purusharthas is necessary for a vaishnavite in spiritual quest. 4

7 Chit is Soul or Atma whose inherent attributes are Jnana, Bliss and the Seshatvam to Lord Narayana and Lord Narayana only. Forgetting its own real inherent attributes, practically it combines with Achit (the body or sarira) and while it is supposed to rule over the Achit, it gets ruled by the Achit and thereby enjoys and suffers. Achit is the bhogyam and the Chit is the bhoktha in this relationship. In this process, life after life, it accumulates various Karma Vasanas (pleasure and pain) from which it finds it extremely difficult to pull out. Thus, the atma is perennially in darkness or Ajnana (ignorance) of its inherent attributes and being bound by karmas and their vasanas goes after pleasure and pain born out of desires which are inspired by the Prakriti (the three gunas). When it relieves itself from this Ajnana and realizes its true nature as Jnana and Anandham and as the Seshan of Lord Narayana primarily, it attains Moksha. It then gets eternally settled in the Nithya Vibhuthi worshipping the Almighty and rendering service to the Almighty all through. Bhagavath Kainkaryam is the ultimate purushartha even in the Paramapada (Sri Vaikuntam or Nithya Vibhuthi). No doubt it is the desired Purushartha even in the Lila Vibhuthi for a spiritual passenger. Our Acharyas have taught us that God s Grace is absolutely necessary and has to be prayed for in every step in the spiritual journey. Atmas are classified as Jivatma, Muktatma, Nithyathma and Paramatma. While Jivatmas struggle in the Lila Vibhuthi, Muktatmas are realized souls and are in attendance and kainkaryam to the Paramatma in Sri Vaikuntam. Nithyathma are Nithyasuris who are eternally doing kainkaryam to Paramatma in Sri Vaikuntam. Nithyasuris never had mortal lives in the Lila Vibhuthi arising out of Karmas. Paramatma is the Supreme Soul or Being and it is Sriman Narayana with his consort Goddess Mahalakshmi. In Sri Vaikuntam, Prakriti has no role to play and everything there is Suddha Satva. The Universe or the Prakriti Mandalam (Lila Vibhuthi) is perishable at the time of the great Deluge (Pralaya Kalam) and this area is one fourth of the Lord Sriman Narayanan s Sarira. The remaining three fourths sarira of the Lord Sriman Narayana is the Nitya Vibhuthi or Paramapadam or Sri Vaikuntam which is imperishable and eternal. Both the Vibhuthis constitute the Sarira of the Lord in His Virat Svarupa. Bhagavan takes avatars in suddha satva thirumenis only in Lila Vibhuthi, and these avatars having nothing to do with karmas have also nothing to do with Prakriti or Thrigunas. Such Avatars include Archa Avatars or Archa Moorthies in Temples consecrated according to the Agama Sastras and the Vedas. Worship in temples is just like worshipping God in Sri Vaikuntam. It is 5

8 immaterial whether the Idols revealing the Archa Moorthies are made of Stone, wood, etc. They are Gods Thirumenis consecrated by Vedic and Agama rituals. Achit (Matter), again by Bhagavad Sankalpam, takes all forms, shapes and names and is available for enjoyment of Atmas who take bodies and who manipulate the achits for their enjoyment and get benefited by Achits. Eventually, the Jivatmas forgetting that they are slaves (Seshans) of Sriman Narayana (the only Seshi) fall as slaves to these Achits (Prakriti and its various permutations and combinations) and become victims in the process carrying the vasanas of delight, enjoyment, desire and pain, and inviting births and deaths repeatedly till the vasanas get exhausted. The karma vasanas will come to an end only by God s Grace when the Jivatma surrenders at His feet and appeals for His Mercy, thereby trying to reduce His ire with the Jivatma for having gone astray and for having lived lives forgetting his Seshatvam to the Bhagavan. All things other than the Atma, and all materials which have no knowledge in themselves and which cannot function by themselves like the Atma in a body, are achits in various forms, shapes and names. Iswara is the Master of all Chits and Achits and the relationship of an individual soul with Iswara is that of a Servant and Master. Iswara being the Antaryami within the Jivatma is the inner controller but He is not affected by the actions or inactions of the Jivatma through the body. Only Jivatma is affected by such actions and inactions. The Sesha Seshi Bhavam must be realized by the Jivatma before God could shower His Grace for the Jivatma to liberate itself or attain Moksha. All Chits and Achits constitute the Body of Iswara, and for this Body, the Soul is the Supreme Soul or Paramatma or the Almighty. In effect, the Lord only functions and it is not the Chits and Achits (which constitute His body) and Chits (Jivatmas) are always dependent on Him. Chits or Jivatmas can never be independent of Him even in the liberated world of Paramapadam or Sri Vaikuntam. Only Iswara is Swathanthran and all other atmas including in the bodies of various devas or deities are Parathanthrans, viz., dependents on Iswara who is Lord Narayana as the Vedas proclaim. Chits and Achits in Sookshma (at the pralayam stage) and Sthula (at the creation stage) positions constitute the sarira of Sriman Narayana. This Sarira of the Lord contracts at the time of pralayam and expands at the time of creation purely by the Lord s Sankalpa. Sriman Narayana remains the 6

9 same un-affected by the activities of Creation, Sustenance and Destruction. It is His Sankalpa which throws up these activities. There comes a pralayam at the end of each Kalpa which consists of 4.32 billion human years and all chits and achits are withdrawn by the Almighty and kept safe and protected in a subtle or sukshma form and after another Kalpam of 4.32 billion human years, the creation starts again. The Chits and Achits are released from the body of the Almighty God and given names, forms with shapes and attributes. Simultaneously, He enters into all His creation of Chits and Achits to control and direct them in their lives without Himself being un-affected in any way. Brahma s one day is one Kalpam (there are 6 Kalpams going in a cycle) and in this one day, 14 Manvantaras take over each manvantara taking about million human years. One Kalpam is 1000 Chathur (4) Yugas and each Chathur Yuga consists of 4.32 million years. One Chathur Yuga means Kritha Yuga (1.728 million years), Thretha Yuga (1.296 million years), Dwapara Yuga (0.864 million years) and Kali Yuga (0.432 million years). Our time cycle is based on Kalpam, Manvantharas, Yugas, Samvatsaras (years), Ayanams (Utharayanam and Dakshinayanam), Rithus (6 rithus in a year), Months (The Rasis in which the Sun is based during a period), Pakshams (two in a month, viz. Sukla paksham and Krishna Paksham), Thithis (dates), days and Stars ruling over each date. This is our calendar. This is a human calendar in vogue in Bhulokam. In Deva Lokams, these numbers will have to be divided by 360 to know their calendar, as one human year is considered one celestial day. We now know what is one day in Bhulokam, one day in Devalokam and one day in Brahmalokam. In Sri Vaikuntam (Paramapadam), this time cycle is absent and there, the only time is first and next. It is as if for Kainkaryams to the Lord who rules over the paramapadam, first you do this, next do this and next do this, etc. This is the only time concept. The Lord not only rules over this Nithya Vibhuthi but also rules over the Lila Vibhuthi. In Sri Vaishnava religion, stress is always given to Bhagavatha Kainkaryam first before Bhagavath Kainkaryam. We have therefore to understand the greatness of our Acharyas. Acharya Paramparai For understanding God (Paramatma or the Supreme Soul), the individual soul (Jivatma) and all Achits (Knowledgeless materials) and the relationships inter se (among these three Tattvas), one has to approach an Acharya for 7

10 knowledge and guidance. The Acharya will also teach the paths of Bhakthi and Prapatti and will on behalf of his disciple and for him, do prapatti before the Lord s feet so that the individual soul gets liberated at the end of its life. How a prapanna (a person having done the prapatti) should lead his life after prapatti will also be taught by the Acharya. Acharya is considered superior to even God in this respect as without the guidance of a proper Acharya, one cannot attain the ultimate purushartha of Moksham or liberation from the cycle of births and deaths. It may be stated that ultimately it is God s Grace only that can sanction Moksham to a Jivatma. By prapatti, Jivatma makes his attempts to mitigate the ire of the Lord on him for having gone away from Him and living the lives of sinners over several births and deaths. God s ire over a prapanna having gone by His accepting the Prapatti, the Jivatma s sins are condoned and destroyed for all time to come and therefore the effects of sins are nullified by His Grace. Let us recall our Poorvacharyas with respect and regard to every one of them. Let us go back to Sri Ramanuja and his period and post-ramanuja periods and recall the Vaishnavite traditions established by them. Some of the Ramanuja s disciples and contemporaries were - Koorath Azhwan ( ), Embar ( ), Thirukkurugai Piran Pillan (1073 and this Acharya wrote commentary on Nammazhwar s Tiruvoimozhi, which is called Aarayiraththuppadi and Bhagavad Vishyam and this work was praised by Ramanuja and other great Acharyas and is still the basis for understanding the Tiruvoimozhi), Parasara Bhattar (son of Koorath Azhwan) and Nanjeeyar. Nadathur Ammal ( ), Periavachan Pillai ( ) - aka Vyakarna Chakravarthy who for the first time wrote commentaries on all the 4000 Divya Prabhandams), Nampillai, Vadakku Thiruveedhi Pillai, Kidambi Appullar ( ), Pillai Lokachariar ( ) and Kumara Varadachariar, son of Sri Vedanta Desika ( ) are some of the great post-ramanuja Acharyas. It was Brahma Thanthra Swathantra Jeer ( ) who established in 1360 the oldest Mutt, which is known as the Parakala Mutt. He was the disciple of Sri Vedanta Desika and his son Sri Kumara Varadachariar. In 1398, Sri Athivan Satakopa Yatheendra Mahadesikan established the Ahobila Mutt. He was the disciple of Ghatikasatham Ammal, who is the disciple of Brahma Thanthra Swathanthra Jeer. In 1440, Vanamamalai Mutt was founded by Sri Vanamamalai Jeer. In 1783 was established the Periasramam of Srimad Andavan in Srirangam by Sri Vazhuthur Andavan/Sri Thiruthuraipoondi Andavan. Sri Vazhuthur Andavan (1743) is the disciple of 8

11 Sri Gopalarya Mahadesikan, aka Thirukkudanthai Desikan ( ). Sri Srinivasa Mahadesikan ( Poundrikapuram Andavan, a disciple of Velianallur Andavan) founded the Poundrikapuram Andavan Branch at Srirangam. The lives and works of these great Acharyas are so inspiring and will live for ever so long as Sri Vaishnavism continues to influence the people. In the Sri Vaishnavism Religion, Emberuman Sriman Narayanan is the first Acharya followed by Goddess Mahalakshmi. Senai Mudaliar or Vishvaksenar is the next Acharya and these Acharyas have permanent abode in Sri Vaikuntam, aka Nithya Vibhuthi which is imperishable. All the worlds other than Sri Vaikuntam are called Lila Vibhuthis and these are perishable at the time of Great Deluge. Brahma Lokam, Siva Lokam, Indra Lokam (Swarga lokam) are all part of Lila Vibhuthis only. We live in Bhulokam and in Bhulokam the first and foremost Vaishnavite Acharya presently being worshipped is the Nammazhwar, said to be the Avatar of Sri Vishvaksenar. Azhwars are 12 in number and their works collectively called Nalayira Divya Prabhandam were chanted in Temples and were popular for a long period since the birth of these Azhwars, but they being in Tamil were opposed by the extremist Sanskrit Vedic Scholars and gradually these prabhandams faded away little by little. It was Sri Natha Munigal ( ) who literally retrieved these Prabhandams by his tapas and yogic power. The twelve Azhwars are Sri Poigai Azhwar (pre Kali Yuga) Sri Bhuthath Azhwar (pre Kali Yuga) Sri Peyazhwar (pre Kali Yuga) Sri Tirumazhisai Azhwar (pre Kali Yuga) Sri Madurakavi Azhwar (pre Kali Yuga) Sri Nammazhwar (born on the 43rd day of the advent of Kali Yuga) Sri Kulasekhara Azhwar Sri Periazhwar Sri Andal Sri Thondaradipodi Azhwar Sri Thiruppanazhwar Sri Thirumangai Azhwar Sri Thiruvarangath Amudanar (Ramanuja s period) wrote Ramanuja Nootranthathi (108 pasurams) and these are included in the works of the twelve Azhwars to constitute the Nalayira Divya Prabhandams. The details of the Nalayira Divya Prabhandams are given below: 9

12 Particulars of Prabhandams No. of pasurams 1. Periazhwar Thirumozhi (including Thiruppallandu) Thiruppavai by Andal Nachiyar Thirumozhi by Andal Perumal Thirumozhi by Kulasekara Azhwar Thiruchchanda Virutham by Thirumazhisai Azhwar Thirumaalai by Thondaradipodi Azhwar Thiruppalliezhuchi by Thondaradipodi Azhwar Amalanathipiran by Thiruppanazhwar Kanninun Siruththambu by Madurakavi Azhwar 10 MUDHALAYIRAM Peria Thirumozhi by Thirumangai Azhwar Thirukkuranthandakam by Thirumangai Azhwar Thirunedunthandakam by Thirumangai Azhwar 30 IRANDAM AAYIRAM Mudhal Thiruvanthathi by Poigai Azhwar ` Irandam Thiruvanthathi by Bhuthath Azhwar Moonram Thiruvanthathi by Peyazhwar Nanmugan Thiruvanthathi by Thirumazhisai Azhwa Thiruviruththam by Nammazhwar Thiruvasiriyam by Nammazhwar 7 7. Peria Thiruvanthathi by Nammazhwar Thiruvezhukootrirukkai by Thirumangai Azhwar 1 9. Siriya Thirumadal by Thirumangai Azhwar Peria Thirumadal by Thirumangai Azhwar Ramanuja Nootranthathi by Thiruvarangath Amudhanar 108 IYARPA 817 THIRUVOIMOZHI by Nammazhwar 1102 Grand total of all pasurams 4000 It is said that we must go to three places for spiritual knowledge (Prasthana thraya). These are Upanishads, Bhagavad Gita and Brahma Sutras. In the Sri Vedanta Desika sampradayam, emphasis for knowledge is laid on Grantha Chathushtyas (4 scriptures) and these are Sri Bashyam, Gita Bashyam by Bhagavat Ramanuja, Bhagavath Vishayam (Thiruvoimozhi) and Rahasya Thraya Saram by Sri Vedanta Desika (his (magnum opus). All knowledge in the pursuit of spiritual path for attaining moksham are available in these 4 Granthas (Works). They take the cake among all Vaishnavite literature. Chennai, January 11,

13 Vedanta philosophy and Vaishnava Religion Six great philosophers explained Hindu religion in the ancient days. They are Gautama (Nyaya philosophy), Jaimini (Mimamsa philosophy), Kapila (Samkhya philosophy), Patanjali (Yoga philosophy), Kanada (Vaiseshika philosophy) and Vyasa (Vedanta philosophy). Among these schools of thought of Vedic Religion (which subsequently came to be known as Hindu religion without any acceptable provocation), what predominantly survives today is the Vedanta school of thought. Vedanta School owes its origin to Brahma Sutras written by Sage Vedavyasa who composed and compiled the till then unwritten Vedas into four Rig, Yajur, Sama and Atharvana. Traditionally, it is believed that Vedas are there from time immemorial as revelations of God. But modern historians attribute them to a few thousands of years before the Common Era. We are not concerned here about the age of the Vedas but concerned about what they teach. Each Veda at its end contains the Upanishads, which are said to number more than 200 from the four Vedas. 108 were earlier identified as important ones and later 10 were identified as the Principal Upanishads. Some have added to this 10, a few more. Be that as it may, the essence of Upanishads is revelation of Knowledge about Brahmam or the Ultimate, about how the universe was created and how living beings were born and the relationships of all the creation inter se and with the Creator. These Sutras are intended to have a bird s eye view of the Vedas including the Upanishads and especially about the Brahmam and its relationship with the universe that we see around. While the Upanishads are difficult to understand in the sense they talk of various gods and elements each as Supreme in different contexts, and identify the Souls of individuals as the Brahmam in some context, simultaneously attributing the creation, protection and destruction of the universe to the Supreme Being in some other context attributing various auspicious qualities to the Brahmam, the Sutras which virtually summarise all the Upanishads into brief or short aphorisms are equally difficult and not simple or easy to understand for a layman without the assistance of expert philosophers. Adi Sankara ( ), Ramanuja ( ) and Madhvacharya ( ) wrote commentaries on the Brahma Sutras and these now teach the layman about the Vedantha philosophy. Even prior to Adi Sankara, there were commentaries on the Sutras and they are now practically extinct or unavailable to the layman, and they were of course relied upon by these great Acharyas and commented upon by them in their own commentaries. Based on these three popular commentaries, Vedantha philosophy got 11

14 divided into three subsections, viz., Advaita (monism), Visishta Advaita (qualified monism) and Dvaita (dualism). The gap in time between these great Acharyas may be seen as about 200 years between Adi Sankara and Ramanuja and about 100 years between Ramanuja and Madhvacharya. Whether the efflux of time as noted here had anything to do with the change in thinking of the Vedantha philosophy by these Icons is anybody s guess. The fundamentals of all the three sub divisions of this philosophy are the same and they all rely on and accept the same original documents, viz. Upanishads and Brahma Sutras. In brief, Advaita focuses on One Reality alone, the rest being Maya or illusion saying that the one reality is the Brahmam. According to Advaita, the Brahmam is Nirguna Brahmam (without any form or attribute). On the other hand, the word Dvaita itself denotes two aspects, Man and God and says that Man is ever subservient to God and he should always be devoted to God. Visishta Advaita accepts the One Reality as the Brahmam, but qualifies it by saying that that Brahmam pervades all living beings (Chits) and matter (Achits), which are also real. They focus on Tattva Thrayam (3 realities Chit, Achit and Iswaran), and four Purusharthas (Dharma, Artha, Kama and Moksha). Without Brahmam, the universe consisting of Chits and Achits only cannot survive, and they are separate from Iswaran, but form part of the Brahmam, which pervades them and which is the material and instrumental cause for the creation, protection and the destruction of the universe (which consists of chits (Jivatmas), and achits (Matter in its various permutations and combinations called modifications of the Premordial matter or Moolaprakrithi), and eventually the cycle of births, deaths and rebirths of both chits and achits continues for ever and ever. Chits (Jivatmas) who do not want to be reborn have to adopt certain measures to please the Brahmam so that they attain the feet of Brahmam after which there is no return for them to the world of beings and matter. They would become Mukthas after liberation and would be rendering eternal service to the Lord, Master of the Universe. Brahmam is called Lord Sriman Narayana or Mahavishnu (with more than thousand names) and He has all the good and auspicious attributes. Jnanam, Balam, Aiswaryam, Veeryam, Sakthi and Thejas constitute the Bhagavan and He is the Brahmam or Sriman Narayana with His consort, Sri Devi who adores His Chest. He is personalistic with all divine weapons and ornaments to adore Him and He is Suddha Satva, and nothing bad or ill is capable of affecting His attributes, Form and Auspicious qualities although he pervades or is part and parcel of all chits and achits who/which have both 12

15 good and bad qualities and attributes. The salvation is for the individual souls (Jivatmas) to attain Lord s feet recognising His mastery over them and realising that whatever they do or do not do is based only on the Sankalpam (Decision or Determination) of Lord Narayana or Bhagavan. This does not mean that the Jivatmas are deprived of initiatives. In fact, they are expected to take initiatives in various directions in which they want to proceed, grow and prosper for attaining various purusharthas (goals). They should of course realise that their initiatives would not succeed without Divine or Bhagavan s blessings and they should always be seized of this thought in all their endeavours. While their actions or karmas would bind them in the ordinary course, they can free themselves from this bondage if they dedicate all their actions and their fruits to the Bhagavan without caring for and getting attached to the fruits or working only for the fruits or the desired results. And being devotees of the Lord and surrendering at His feet realising their own helplessness to be independent of the Lord. Sources of knowledge are Direct Perception (prathyaksham), Inference (anumanam) and Scriptures (Sounds meaning thereby Vedas, Upanishads, Ithihasas, Puranas and Bhagavad Gita and other Smritis including Agama and Dharma Sastras). Knowledge about God and human relationships with God can only be attained through Scriptures and this knowledge revealed by Scriptures is to be known from the Acharyas, who practice what they preach. The foremost Acharyas are Sriman Narayana, Goddess Mahalakshmi (Sri Devi) and Vishvaksenar (the Chief of Staff of Sriman Narayana). They are in Srivaikuntam or Parama Padam where the nature (the three gunas of Sattva, Rajas and Thamas and their various combinations which emanate from Moolaprakrithi) that we witness in the universe is absent and therefore cannot have any influence. Man is suffering or enjoying because he is in combination with the Moolaprakrithi with all its evolutes such as the three gunas, tanmatras, elements, indriyas and manas. Freed from Prakriti he can enjoy liberation in Sri Vaikuntam where Prakriti has no place. Prior to the Acharyas, in the Vaishnavite religion, there were Azhwars (12 in number) and they inculcated Bhakthi amongst the human beings, themselves being Embodiments of Bhakthi. Their writings are collectively known as Divya Prabhandams and they are 4000 in number. These are in Tamil and are called Dravida or Tamil Vedas as what they contain is what Vedas and Upanishads tell us. They focus on Lord Narayana and Goddess Mahalakshmi, Bhakthi and Prapathi (Absolute surrender to God) towards Them. The Chief of the Azhwars (though not in chronology) is Nammazhwar who is said to be the Avatar in the Bhulokam of Vishvaksenar in Srivaikuntam. Azhwars

16 divya prabhandams are given the same status of Vedas and Upanishads in the worship in Temples where the Archa Moorthys are worshipped as Bhagavan in the Suddha Satva Thirumenis. List of Azhwars and their Works are given in an Annexure. In short, it is said that there are three places to go for knowledge and these are Upanishads, Brahma Sutras and Bhagavad Gita (the Prasthanathraya). This is also to be supplemented by a study of Ramayana and Mahabharatha (the Epics or Ithihasas), Puranas and Sastras including Agama and Dharma Sastras. While Vedas and Upanishads are called Srutis (those which have been heard but were not authored by anyone being revelations of God first revealed to the Brahma, the Creator and then to others through the Brahma), the rest are known as Smritis (those which have been written by various authors or remembered). Vedas are therefore above board and any test, and can never be faulted as they are not the works of any human being. Whereever the Smritis are inconsistent with Vedas, Vedas alone are to be relied and they are the ultimate authority (Pramanam). Vedas are also considered as God s breath and therefore as God Himself. What the above scriptures reveal have been mastered, analysed and are explained to us in simple manner by means of prose and poetry or a combination of both, written by Azhwars and Acharyas in Tamil, Sanskrit and Manipravalam (both Sanskrit and Tamil being employed side by side to explain the Tattvas and the Rahasyas). These works by Acharyas are the result of not only their research into all Scriptures, knowledge born out of tapas and meditation, but are also products of debates and discussions amongst them repudiating or asserting one or the other theory in philosophy or in interpreting the Vedas and Upanishads. They are no doubt based on the teachings of their own Acharyas too. There are innumerable Acharyas owing allegiance to Adi Sankara, Ramanuja and Madhvacharya and these Acharyas have been giving life to the Vedantha philosophy without interruption for several centuries now (since the 8 th century) and will continue to do so for several more centuries to come. In the Vaishnavite religion, we worship Lord Sriman Narayana, Goddess Mahalakshmi, Vishvaksenar and Nammazhwar and other Azhwars as the foremost Acharyas in that sequence. The Vaishnavite Acharyas who followed the teachings of the Azhwars (besides of Vedas and Upanishads) and whom Ramanuja followed and those who subsequently followed Ramanuja are chronologically as under: 14

17 Approximate Period (CE) Name of the Acharya Nathamunigal Uyyakkondar (Pundarikakshar) Manakkal Nambi (Ramamisrar) NA Kurukaikavalarappan Alavandar (Yamunacharya) Approximate period (CE) Name of the Acharya 973 Thirumalai Nambigal 987 Thirukoshtiyur Nambigal NA Thirukachi Nambigal 997 Peria Nambi NA Thiruvarangaperumal Araiyar NA Thirumalai andan Ramanujar Mudhali andan (1) Koorath Azhwan (2) 1028 Nadathur Azhwan (3) Embar (4) 1052 Kidambi Achan (5) 1073 Thirukkurugai Piran Pillan (6) NA Arulala Perumal Emberumanar (7) 1028 Vaduga Nambi (8) 1074 Parasara Bhattar (9) NA Nanjeer 1106 Engal Azhwan Peria Vachan Pillai Nadathur Ammal 1207 Nampillai NA Vadakku Thiruveedhi Pillai Kidambi Appullar Pillai Lokachariyar Sri Vedanta Desikan (Venkatanathan) Brahma Thanthra Swathanthra Jeeyar (who established the Parakala Mutt) NA Thiruvoimozhi Pillai Kumara Varadachariar (Nainachariyar) NA Ghatikasatham Ammal Sri Manavala Mamunigal Athivan Satagopa Yatheendra Mahadesikan. (whoestablished the Ahobila Matam) 15

18 1400 to the present day Number of Acharyas and Branches flowing out from the earlier Acharyas including Swayamacharyas, and all their paramparais continue to this day under various names and forms. Munithraya (Srimad Andavan) Sampradayam/Periasramam Andavan Paramparai Sri Gopalarya Mahadesikan (who established the Munithraya Sampradayam as HH was the preceptor of Vazhuthur Andavan) Vazhuthur Andavan (In 1783, Andavan Asramam was established) NA 2. Thiruthuraipoondi Andavan Periandavan Sri Narayana Mahadesikan (Velianallur Andavan)* Chinnandavan NA 5. Kadanthethi Andavan Srinivasa Mahadesikan (who established the Poundrikapuram Andavan Branch)** Therezhundur Andavan Akkur Andavan Tenparai Andavan Thirukkudanthai Andavan Mysore Andavan 1934 present 11. Sri Mushnam Andavan (who took over the Peetam in 1990) * He originated the Poundrikapuram Andavan Branch ** He was the Sishya of Velianallur Andavan Srimad Andavan Periasramam Paramparai is given above and there is a separate paramparai for the Poundrikapuram Andavan Branch also which is not given here. Note: (1) to (9) indicated in brackets after the names of certain Acharyas show their seniority in the Discipleships of Ramanujar. The above list is not exhaustive but indicative of the Acharya Paramparai in the grand Lineage of Vaishnavite Acharyas. New Delhi, April 24,

19 VISISHTADVAITA PHILOSOPHY OF SRI RAMANUJA ( ) Sources of Knowledge are Pratyaksham (what one sees), Anumanam (inference) and Sabdham (sounds meaning Vedas or Sruthis). What cannot be known from Pratyaksham and Anumanam can only be known through Vedas. Vedas were not written by anyone. They are God s own words existing in space as sounds. Great Maharishis of the ancient days, through meditation and prayers were able to grasp these sounds and gave them oral expressions. They taught these to their disciples and the disciples in turn taught their disciples and so on. They are therefore called Sruthis, those that are heard. About 5000 years before, Sage Vyasa is said to have codified these Vedas in writing in four categories called Rig Veda, Yajur Veda, Sama Veda and Atharvana Veda. Vedas are divided into two parts Karma Kandam and Jnana Kandam. Karma Kandam is again sub divided into Samhitas (Mantras) and Brahmanas (Rituals). Jnana Kandam is sub divided into Aranyakas (forest life situation) and Upanishads (Knowledge of Brahmam). As Upanishads are at the end of the Vedas, they are also called Vedantha and the knowledge indicated here is the Vedantha philosophy. In Hindu religion, 6 philosophies (schools of thought) were in vogue in the ancient days and these are Nyaya, Vaiseshika, Samkhya, Yoga, Mimamsa (Poorva Mimamsa) and Vedantha (Uttara Mimamsa). Gradually, the earlier four became extinct mostly and the fifth and sixth are in vogue now. But even the fifth (which talks of doing yagnams and yagas to please the various Gods and attain material benefits and punyams) are not faithfully followed as such following had become difficult and what mostly is prevalent today is the sixth, viz. Vedantha philosophy (Knowledge based). Vedantha philosophy owing its origin to Sanskrit Vedas are not accessible for learning by everyone and those authorized to learn (only Brahmacharis) have to undergo rigid disciplines from the age of 7 through Guru Kulam studies for 12 years. Sage Vyasa therefore wrote a crisp and short summary of the important Upanishads in the form of Sutras (aphorisms or short statements) and these are called the Vedantha Sutras or Brahma Sutras (the object of study being to enquire about Brahmam). These Sutras are a literature in themselves and can be accessed by all. Brahmam is not Brahma, the well known Creator, but is the Supreme God known as Sriman Narayana and/or Lord Vishnu. 17

20 In the southern India, the Vaishnavite Azhwars (12) sang hymns in Tamil which were compiled in later days by Sage Nathamuni ( ) as Nalayira Divya Prabhandam. These Tamil hymns are called the Tamil Vedas as they reflect nothing but Vedic thoughts and they are considered equivalent to Sanskrit Vedas. These hymns are accessible to everyone without restriction and no rigorous discipline is prescribed for their study like Sanskrit Vedas. These establish the supremacy of Lord Vishnu over all other Gods and are born out of Bhakthi of the Azhwars towards Lord Vishnu/Sriman Narayana. Our Acharyas (Preceptors) have therefore combined the knowledge of the Vedas and Divya Prabhandams and called the philosophy thus emanating as the Ubhaya Vedantha Philosophy. Any person who accepts the Supremacy of Lord Vishnu as the Paramatma (the Supreme Soul or the Supreme Being or the Almighty God) and follows the teachings of the Vedas and/or Divya Prabhandams is called Vaishnavite and his philosophy is known as Visishtadvaita philosophy. The other philosophy is Advaita philosophy which says that everything other than Brahmam is illusion or Maya (they only appear to exist and really they do not exist at all) and everyone is Brahmam and when that realization or knowledge is attained, the living person becomes Jeevan Muktha and he can carry on his life s activities even after becoming Jeevan Muktha and when he relinquishes his body, he is one with Brahmam. There is only one Reality and that is Brahmam and there is no second. The third and the youngest philosophy is Dvaita philosophy according to which there are two eternals Jivatma (living persons) and the Paramatma (the Supreme Being). The Jivatma should know the differences between him and the Paramatma. The Jivatma should constantly worship Lord Vishnu only. Sri Ramanuja s (Visishtadvaita) philosophy says that Reality is three Chit (or Soul that is knowledgeable), Achit (matter which has no knowledge) and Iswaran (Sriman Narayanan). All the above three are eternal and real. A vaishnavite has to learn the three realities and the relationships inter se in order to understand Brahmam and reach Moksha, a state from which there is no rebirth and a state which is identical with God but not the same as God and from which state he continues to serve God with devotion. Until you attain Moksham, you are born again and again in this Universe in some form or the other depending upon your karmas and in order to experience the results of the Punyas and the Papams that 18

21 one earns in each life. Moksham is the deliverance from all these Punyas and Papams which cause repeated births. Sri Adi Sankara ( ), the founder of the Advaita philosophy, relies for his conclusions on the sruthis which point out that there is one Reality. According to him, these are primary sruthis and the other sruthis which point out more than one Reality and the differences between one and the other are all secondary sruthis and these are meant to be followed till one gets rid of ignorance and attains true knowledge that one is Brahmam. The sruthis he relies on as primary are Abheda Sruthis. Sri Madhwacharya ( ), the founder of the Dvaita philosophy relies for his conclusions on the sruthis which point out that Jivatma and Paramatma are not one and the same but are different (Bheda sruthis) and says that all other sruthis other than Bheda Sruthis are secondary in nature and are only meant to understand that there are only two and not one or more. Sri Ramanuja ( ) relies for his conclusions on all the sruthis without omission (all the Upanishads literally) and says that there are Abheda Sruthis, Bheda Sruthis and Ghataka Sruthis (pointing out relationships interse between Jivatma, Matter and God) and all these have to be understood in conjunction and in co-ordination with each other and no sruthi can be called primary or secondary saying that no sruthi can be ignored or be treated in a diluted manner. As sruthis are the Pramanams (authority) to know about ourselves and God and the related issues which cannot be known through Pratyaksham or Anumanam and all the sruthis have to be integrated and understood as a whole, the Visishtadvaita philosophy he founded seems readily acceptable as it is more scientific than the other two. In the days of Sri Adi Sankara, there were onslaughts on Vedas and God by Buddhists and Jains who maintained that there was no God and Vedas teach rituals which had no meaning. Their stand seemed to be that nothing exists in reality. Sri Adi Sankara had therefore to reestablish the supremacy of the Vedas and the supremacy of Brahmam and therefore propagated the theory that as against nothing exists, only one thing exists and that is Brahmam and the rest are illusion and knowledge of this will lead to abandonment of the rituals prescribed in the Vedas. Insistence on practice of Vedic rituals and the difficulties in such practices resulting in non-practice or partial practice probably resulted in easy conversion of Hindus to Buddhism and Jainism which said no rituals were necessary. Sri Adi Sankara by saying that rituals are not all that important and that they are secondary and are valid only upto one gaining knowledge that he is Brahmam and there is no 19

22 second entity at all even as per the Vedas, succeeded in fighting these onslaughts and could prevent the spread of Buddhism and Jainism which opposed the Vedas and the God. Sri Adi Sankara s theory was called Monism. According to him Brahmam is Nirguna Brahmam (no gunas or qualities). In the days of Sri Ramanuja, he repudiated the theory of Sri Adi Sankara and pointed out that Brahmam has qualities (Saguna Brahmam, all good qualities unlimited in extent) and the qualities of Jivatma are not the same as Brahmam and essentially they are different but Jivatma emanated from the Paramatma and the Paramatma stays within Jivatma as the Inner Controller. All the matter gets different forms and stages due to the Sankalpam of the Paramatma and thus the world is said to be created by the Paramatma, which is what the Vedas say. All the Jivatmas and all the Matter form the body of the Paramatma who is the Supreme Soul in that Body and therefore He is the controller of the various limbs of His body, namely the Jivatmas and all the Matter and He decides on their creation, existence and protection. He gives them the different qualities and helps them in their activities according to their own Punyas and Papams. He protects and sustains them and guides them. All the Jivatmas and all the Matter are subservient to Him. This theory is known as Qualified Monism. Jivatmas and the Matter (Chit and Achit) are Sesha Bhuthas (servants and subservient) to Iswara, the God who is the Seshin (Sarva seshin). Jivatmas and the matter are not independent in Svarupa (form) and Svabhava (qualities) but are dependent on God s own Svarupa (form) and Svabhava (qualities) and Sankalpa. According to Sri Ramanuja that is what Vedas preach and the Brahma Sutras preach and he has written all these in his works Sri Bashyam (commentary on the Brahma Sutras) and Gita Bashyam (commentary on the Bhagavat Gita), the three Gadyas (Saranagadhi Gadyam, Sri Vaikunta Gadyam and Sri Ranga Gadyam), Vedartha Sangraha (Meanings of the Vedas in abbreviated form), Vedanta Saram (the essence of the Vedanta), Vedanta Deepam (Light shown by the Vedanta) and Nityam. 20

23 Vaishnavite Acharyas A Chronology Period Acharya/Event Adi Shankarar (NON VAISHNAVITE ACHARYA) Nathamunigal Uyyakkondar (Pundarikakshar) Manakkal Nambi (Ramamisrar) Alavandar 973 Thirumalai Nambi (Ramanujar s Maternal Uncle) 987 Thirukkoshtiyur Nambi 997 Peria Nambi Thirukkachchi Nambi Thiruvaranga Perumal Araiyar Ramanujar Koorath Azhwar (Srivathsangar) Embar (Govinda Bhattar) Ramanujar s cousin B Mudaliyandan (Ramanujar s sister s son) 1028 B Nadathur Azhwan (Varadavishnumisrar) Ramanujar s another sister s son 1052 R/B Kidambi Achan (Thirumalai Nambi s wife s brother s son) 1028 Vaduga Nambi 1073 BV/R/B Thirukkurugai Piran Pillan (son of Thirumalai Nambi) Gnanaputhra forramanujar 1074 Parasara Bhattar, son of Koorath Azhwar (successor to Ramanujar in Srirangam Temple Admn.) Also a disciple of EmbarArulalaperumal Emberumanar Nanjeer (Parasara Bhattar s disciple) 1106 Engal Azhwan (Vishnu Chithar) successor to Thirukkurugai Piran Pillan Nadathur Ammal (Varadavishnu) grandson of Nadathur Azhwan Successor to Engal Azhwan Periavachan Pillai (Vyakyana Chakravarthy) Nampillai s disciple 1207 Nampillai (Nanjeer s successor) Vadakku Thiruveedhi Pillai (Nampillai s successor) Kidambi Appullar (Ramanujan) great grandson of Kidambi Achan, Nadathur Ammal s successor and Desikan s maternal uncle Madhwachariar (ESTABLISHED MADHWA MADHAM DUALISM) Pillai Lokachariyar (son of Vadakku Thiruveedhi Pillai) Sri Vedanta Desikan (Kidambi Appullar s nephew and successor) Thiruvoimozhi Pillai (Pillai Lokachariar s successor) 21

24 Brahma Thanthra Swathanthra Jeer (Disciple of Sri Vedanta Desikan and Sri Kumara Varadachariar, Desikan s son) Sri Prathivathi Bhayangaram Annan Swami Kumara Varadachariar, son of Sri Vedanta Desikan. Ghatikasatham Ammal, disciple of Brahma Thanthra Swathathra Jeer 1360 Parakala Mutt was established in Kanchi by Brahma Thanthra Swathanthra Jeer Sri Manavala Mamunigal (Thiruvoimozhi Pillai s disciple) 1379 Parakala Mutt shifted to Tirupati 1379 Sri Athivan Satakopa Yatheendra Mahadesikan (disciple of Ghatikasatham Ammal 1398 Ahobila Mutt was established by Sri Athivan Satakopa Yatheendra Mahadesikan 1440 Vanamamalai Mutt was founded by Sri Vanamamalai Jeer Sri Ranga Ramanuja Muni (Upanishad Bhashyakarar) Sri Vedanta Ramanuja Mahadesikan (Sakshat Swami) Sri Gopalarya Mahadesikan (Thirukkudanthai Desikan) Sakshat Swami s disciple (also 15 th generation from Kidambi Appullar, Desikan s maternal uncle and Acharya 1743 Vazhuthur Andavan (Sri Vedanta Ramanuja Mahadesikan) 1783 Srimad Andavan Asramam was established in Srirangam Thiruthuraipundi Andavan (Srinivasa Ramanuja Mahadesikan) Periandavan (Sri Srinivasa Mahadesikan) Vatthal Swami Sri Narayana Mahadesikan (Velianallur Andavan) Chinnandavan (Sri Paduka Sevaka Ramanuja Mahadesikan) (Periasramam Branch came to be known as such) Kadanthethi Andavan (Sri Srinivasa Ramanuja Mahadesikan) Sri Srinivasa Mahadesikan (Poundarikapuram Andavan Branch was founded by this Poundarikapuram Andavan, a disciple of Velianallur Andavan) TherezhundurAndavan (Sri Vedanta Ramanuja Mahadesikan/Nammandavan) Akkur Andavan (Srinivasa Mahadesikan/Engal Andavan) 1882 Sri Ranga Ramanuja Mahadesikan (Kozhialam Swami) Tenparai Andavan (Sri Ranganatha Mahadesikan) (Sanyasam years ) Sri Prathivathi Bhayangaram Annangarachariar Swami Sri Uthamur Viraraghavacharya Mahadesikan ThirukkudanthaiAndavan(Sri Vedanta Ramanuja Mahadesikan) (Sanyasam years ) Mysore Andavan (Srinivasa Ramanuja Mahadesikan) 22