This summary is based on “Sri Bhashya Saaram” – a 10-day Upanyasam series by Navalpakkam Dr. Sri U. Ve. Vasudevachariar Swami, as part of GSPK’s Sri BhashyaKaarar ThiruNakshatra Utsavam, during July 2022. Swami has blessed and approved this saaraamsam (written by two of his Sishyas).
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1. Avathaarikai – Introduction
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"ஆரணநூல் வழிச்செவ்வை அளித்திடும் ஐதுகர்க்கு ஓர்
வாரணமாய் அவர்வாதக் கதலிகள் மாய்த்த பிரான்
ஏரணிகீர்த்தி ராமானுச முனி இன்னுரை சேர்
சீரணி சிந்தையினோம் சிந்தியோம் இனித்தீவினையே"
Swami Ramanuja established the true meaning and proper interpretations for the Upanishads--- core pramANams , and disproved logically who interpreted VedAnthAm (essence of Upanishads) as their wandering minds which directed them in the wrong ways. To them , SrI BhAshyakArar was like the mighty elephant that annihilated the unwanted forestry. We, who are deeply rooted in AchArya RamAnujA's SrI Sookthis will not think of even remotely any act that are prohibited by such well anchored ShastrAs.
Sri Ramanuja , born in Sriperumbudur established the Visishtadvaita Siddhanta. Thirukoshtiyur Nambi addressed this philosophy as "Ramanuja Darsanam".
Sri Bhashyam with the specific term - Sri- Ramanuja’s vyakhyanam is the most sought after commentary which was blessed by Goddess Saraswati Herself. She named the Grantham as "Sri Bhashyam" and its author as "Sri Bhashyakarar" . The exclusivity of “Sri” to both –Bhashyam and Bhashyakarar has to be noted which does not apply to other Bhashyams (commentaries based on Upanishads/Brahma Sutras)---in other words this word “SRI” by itself encompasses all Vedic resources-- bheda/abheda /ghataka strutis and passages of Upanishads ---all embedded in SRI .
They are so perfectly interpreted by Udayavar thereby concluding the ultimate Brahma Sutra Vyakhyana Grantham of our Srivaishnava Sampradayam ---Sri Bhashyam-- with the meaningful words of the Samskrita word—“Sarvam Samanjasam"-- सर्वं समञ्जसम्
Sage Vyasa was the author of the Brahma sutras (these are sacred, cryptic and meaningful hymns from the Upanishads). This work of Vyasa Maharishi can be compared to the nectar churned out of the Ocean. He wanted this to be propagated to one and all , similar to the other works such as the Bhagavad Gita.
His disciple Bodhayana had explained these which is called "Bodhayana Brahma Sutra Vritti". It is more exhaustive than Mahabharata. Sri Alavandar's desire to compose a commentary on the Brahma sutras was executed and fulfilled by Sri Ramanuja (Udayavar). So, it is with Lord Ranganatha's grace that Sri Ramanuja carried out the task along with his inseparable disciple Kuratthazhwan's help, travelling all the way to Kashmir. There, in the library, the only available manuscript of Brahma sutras was read and assimilated by Azhwan -- it was with his help and colossal capability of memorising the Sutras that Ramanuja was able to successfully complete the task.
Thirukkurugai Piran Pillan (the adopted son of Udayavar), Mudaliyandan, Nadaadur Aazhwan and Kidambi Aachan were blessed to have the direct Kalakshepam(learning though an Acharyan) of Sri Bhashyam from Sri Ramanuja himself.
This lineage continued from Pillan to Engal Aazhwan, Nadadur Ammal, Appullar and Swami Desikan. Even though strict disciplines and restrictions were imposed in learning Sri Bhashyam , it was Swami Desikan's intention that the essence of Sri Bhashyam should be made available to everybody. This is quite evident from the references that we find in Swami Desikan's works. Alavandar's desire was thus fulfilled by Udayavar in all its entireity.
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2. PARABHRAHMAM-- The Supreme Lord-Easwaran
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Sri Bhashyam contains 4 Chapters (Adhyayas) and 16 Padas(quartets), covering a total of 545 Brahma Sutras. The entire Sri Bhashyam speaks and establishes only about Parabrahmam through the authentic Vedic PramaNas (which by themselves originated from HIM only).
The very first invocative verse of Sri Bhashyam---
Akhila bhuvana janma sthEma bhangAdi leele
vinata vividha bhUta vrAta rakshaika deekshe |
S`ruti s`irasi vidIpte brahmaNi srInivAse
Bhavatu mama parasmin s`EmushI bhaktirUpA ||
The first chapter establishes that Sriman Narayanan is the "Aadi Kaaranan" (only SOURCE of this Prapancham/this operative World), the second one establishes that indisputable nature of HIM being the ONLY origin and protector of this Universe . The 3rd chapter talks about "Upaayam" (the procedures to follow to attain HIS FEET) and the 4th is about the "Phalam" (the ultimate fruit, viz MOKSHAM----release from this operative world with all (pains and apparent pleasures).
It is amazing to note the exact synchronisation of authenticity of multiple sources of such Brahmam ---whether it is Tamil or Sanskrit---the description of ParaBrahmam---e.g., Kamban’s first Ramayana Verse
உலகம் யாவையும் தாம்உள வாக்கலும்
நிலை பெறுத்தலும் நீக்கலும் நீங்கலா
அலகு இலா விளையாட்டு உடையார் - அவர்
தலைவர், அன்னவர்க்கே சரண் நாங்களே.
OR Nammazhwar ‘s Pasurangal (verses)
who presented in his Thiruvoimozhi. (colossal collection of 1000 verses)---highlights the details of Creation of universe, Protection (as well as annihilation) and also Moksham for a Jeevan ---How HE is Upaayam (means) as well as Upeyam (Result).
So much so –Periyazhwar’s another verse---
"அண்டக்குலத்துக்கதிபதியாகி"-- (You---The Creator of Universe) "அசுரர்இராக்கதரை...இருடீகேசன்தன்னை"--(who wiped out the demons -implying the sinful = Oh, the LORD of senses)
"தொண்டக்குலத்துள்ளீர்"---(you all join our well guided Jeevatma groups)
"பண்டைக்குலத்தைத் தவிர்ந்து"--- (relinquishing all those wrongful/unethical deeds)
Vedas and Upanishads alone can help us to understand and experience the greatness of Emperuman.. Narayana and Vedas are the inseparable celestial “two-some”. So Emperumanar embellishes the Vedas by explaining them correctly through his Sri Bhashyam.
We should enjoy and understand the Parabrahmam through Vedas only. The enjoyment is equal to the affection between the child and its mother (Jeevatma-Paramatma).
The greatness of Sriman Narayana is incomparable, and HE stands distinct from all the living and non-living things in this operating Universe(Jagat Vyapaaram).
His supremacy is like the difference between the sunlight and a dim lamp, human and an ant (for example), human and the devas. Thus, the exceptional distinction is brought out by Sri Ramanuja.
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3. Kaarana Vaakyangal —Authentic Upanishadic references
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There is no other channel through which anyone can ever understand the Lord—Narayana’s supremacy other than Vedas. ..
In this regard, one important concept to be kept in mind is that all devatas function under the Supreme Sriman Narayana only. They can be called as "demi-gods" who abide by HIS command and law at all times. This can be seen through an example-where Arjuna offers flowers at the feet of Lord Krishna (as he was running short of time to perform the originally scheduled Siva puja). The next day, he found Lord Siva adorning the same flowers that were offered at the feet of Lord Krishna. Swami Desikan describes this incident in his Paduka Sahasram as well.
Thus, for all the jeevatmas are HIS "daasas" (sub-ordinates), Perumal is the antaryaami (in-dweller) in all devatas. All the stutis, Smruthis and stotrams on other devatas are eventually directed and pray unto Sriman Narayana only.
This is well established in Sri Bhashyam .
"Abheda Sruti" (Advaitam) says Jeevatma and Paramatma are just one (single entity only) while "Bheda Sruti" (Dvaitam) says these two are different/separate entities. However Sri Ramanuja strikes a beautiful balance between the two philosophies where he says "Brahmam" resides in all the things in the Universe as antaryami (Sarva VyApi) or Vibhu and both (jeevatma and paramatma) cannot be separated. Very many vedic quotables which are beautifully explained both in the Bheda Sruthis and Abheda Sruthis --- are elaborately listed by Udayavar---- between Jeeva-Paramatma Tatvams are called "Ghataka Srutis" (inter mixing or integrating).
The Upanishads are personified as the head (Siras) of Vedas. The atheists and the believers of other philosophies wrongly interpreted the meanings of the Upanishads. Using the same Vedas as the "PramAnam", these were integrated by Sri Ramanuja with the right interpretations, thereby firmly establishing the Visishtadavaita Philosophy.
This is interestingly explained in Swami Desikan's "Yatiraaja Saptati" (Sloka- 36) where he compares the concepts of these philosophies to a beautiful plait of hair which has three uniform bunches/strands of hair spun and integrated uniformly and beautifully. The hairstyle attains its beauty only when it is well-combed and plaited using all the three strands and they do not hold well when one or two are only used to plait. Thus, Dvaita and Advaita philosophies are not only in-complete by themselves but misplaced and they do not fit into this Real World we observe—details of which are described further below.!!!
Ramanuja's Sri Bhashyam is like nectar. Vedas explain about the "Saguna Sruti"((hymns highlighting Gunas/Properties) as well as "Nirguna Sruti""((hymns highlighting withut any Guna/Property) Swami Ramanuja smoothened these apparently contradicting sruthis by multiple other quotables which prove such contradictions need better interpretations. Sriman Narayana has infinite Kalyana Gunas (Good and auspicious qualities) . It is Sri Ramanuja who brought out the fact that the Vedas also say that Sriman Narayana does not have any "HEYA" gunas (in-auspicious qualities), thus clearly interpreting what "Nirguna Sruti" refers to---HeyaPratyaneekan, Narayanan . In Ramanuja Nootrandhadhi, Amudanar says that even the Vedas became joyful by Sri Ramanuja's precise and accurate interpretations.
"Karana Vaakyangal" deal with the creation and the creator of the Universe. Sriman Narayanan is the one and only sole CREATOR (UpAdAna Kaaranam) (source/raw material of the entire Universe with all its living and non-living things. At the same time HE is also the final product (Nimittha Kaaranam) maker of the end product - which is this Universe (Prapancham). Thus, the source/raw material, the agent who creates, supports and facilitates to generate the final product – thus explaining the Chit (jeevan), Achit (inanimate items ) and Easwaran----- all of these are one and the same Sriman Narayanan. HE pervades and permeates as antaryami (In- Dweller)in everything and is the reason (Kaaranam) for everything we see all around us..
Thus, through this magnum opus -Sri Bhashyam , Sri Ramanuja brings out through his absolute/perfect explanations that Sriman Narayanan is one and all.
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4- Tharka Vaadangal (Logical Interpretations)
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All the subtle inner meanings of Itihasas and Puranas, reflecting the Vedic origin were rendered by Maharishis and Sages. Without the help of our Acharyas(learned teachers), one cannot understand the Vedas, as they are highly complex to comprehend by one and all.
The Vedas describe the anushtanams (rituals and procedures) to be followed in great detail, while the Puranas describe the glory of the various forms of Sriman Narayanan.
In a way, Sri Bhashyam is also called as "Tarka Grantham" (treatise of logic/reasoning).
Swami Vedanta Desikan is the greatest expert in Tarka Vaadam (the art of debate through logic and reasoning) and he clearly demonstrated that the Vedas can be understood only using logic and reasoning (Tarka). The Azhwar Sri Sookthis also play a major role in understanding the Vedas. Sri Alavandar says in one of his works, "Stotra Ratnam" that he who does not accept or believe that Sriman Narayana is the Creator (Srishti kartha) of this entire Prapancham (Universe) is an Atheist (not a Vaidika).
We should understand that all that matter-living or non-living - that are present in the Universe are always existing. It is never created afresh. Matter only gets transformed from one form to the other from time to time, just like how the raw material Gold is being made into different ornaments and articles. It is only its name that gets changed based on the article it gets transformed to, while the matter (Gold) is still intact - neither gets created nor destroyed. This is termed as "Parinaaama Vadham"(evolution).
Likewise, Sri Bhashyam delves deep into the concepts of "Prakruti"—nature-- (which is considered to be above the vast "Akasam" - Space) and how with its slightest conjugation with the "Akasam", matters like Vayu( air) Fire, Water, Earth emerge---all in a sequence . While all this happens, Sriman Narayanan remains Antaryami in all the matter in both "Prakruti" . Thus, all the already existing matter either remains in the "Sookshma" (latent) form or emerges and undergoes transformations only because of HIS sankalpam-.
This prapancham is called the "Prakrutha Lokam"( the world for lowkeeka Jagat vyaparam) while Sri Vaikuntam is "Aprakrutham"( Vaikuntam—the Abode of Lord Narayana and Goddess Lakshmi).
There are some finer aspects to HIS "Srushti". "Tarka Vadham" asks questions such as - "Why does Perumal create this Prapancham? If HE is not doing it for HIMSELF (as HE is beyond and above all these), then, is HE doing it for us? If HE does the entire Srushti for us, then why is there so much suffering/sadness prevailing on Earth?"
Sage Vyasa clearly points out from the Vedas that Srushti happens because of HIS "Leela Rasam". It just happens by HIS will. But the pains and pleasures are the result of one's own Karma(triggered through certain freedom given to a Jeevatma). Perumal is NOT responsible for one's accumulation of Papas- and Punya----say—commissions and omissions in one’s life----they are based on which every living being bears the fruit. We should understand that HE is absolutely neutral - What we sow, so shall we reap!!
To counter the argument of "what is the purpose or the benefit of creating the Universe?", Sri Ramanuja answers that Sriman Narayanan HIMSELF is the beneficiary ---which only means that Chetana-Achetana visishta Brahmam enjoys this Universe “all together”
It is only to understand all these concepts better, has Vyasa authored 18 Puraanas (out of which there are 6 each of Sattvic Puranas, Rajasa Puranas and Tamasa Puranas). The other epics such as Ramayana and Mahabharata also serve the same purpose. Aazhwar Tamizh Prabandhams also play a major role in helping to understand the concepts described in the Vedas.
Sri Ramanuja brings out all these truths as described in the Vedas, thereby winning over all the wrong interpretations of all other---even non-Vedic philosophies Jainism and Buddhism---leave alone Advaitam and Dwaitam which are based on Vedic origin.
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5- Creation of the World (Achit- inanimate objects)
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It looked as though the Vedas and the Brahmasutras were stricken by severe illness because of the unauthorised mis-interpretations done on them. Sri Ramanuja was the one who emerged like a lamp and dispelled the darkness created by the anti-vaidikas of those times---who mis-interpreted the meanings.. In fact, Bhagavad Ramanuja played a key role in re-establishing the glory of the great sages such as Vyasa, Sukar, Bodhayana who were mocked and ridiculed at, in order to put down the Vedas.
The Brahmasutras (2nd Chapter) deal with the creation of the universe in detail. Such an expansive creation is done by Sriman Narayana for HIS own sake and for beings like us. There are 26 TATTVAS which have been created by Emperuman and we shall take a brief look at how they are classified.
● Prakruti, Mahat, Ahankaram - these are the three major tattvas about which we do not know much.
● From a portion of Ahankaram, emerged a total of 11 tattvas. The 5 senses and their respective sense organs -
o 5 Gnanedriyas - Eyes, Ears, Nose, Tongue, Skin
o 5 Karmendriyas - Hands, Legs, Mouth, 2 Excretory organs
o Manas - the Mind--Jnaanedriya
● From the other portion of Ahankaram, ---- Panchabhootas and Pancha Tanmatras emanate -one after one in a sequential manner-as listed below (each bhoota to its respective tanmatra)
● Space generates Shabdam--- Vayu to sparsam(touch)-----Fire to Roopam ---- Water to Rasam ----- -Smell (Gandham) to Earth.
o 5 Elements (Bhootas) - Space ,Wind, Fire , Water, Earth
o 5 Tanmatras - Shabdam (Space), Sparsham (Wind-touch), Roopam (Fire-heat), Rasam (Water-taste), Gandham (Earth-smell)
● Thus we get 24 Tattvas (3+11+10)
● Jeevan becomes/is the 25th Tattva
● 25 tattvas created by Emperuman Sriman Narayanan—and HE--HimSelf - becomes the 26th Tattva.
Sriman Narayanan is Antaryami in all the 25 tattvas. HE dwells in all the tattvas and rules everything and thus HE is called "Andavan"-the one who rules over all. Thus, this is what is called "Srushti Kriyaa".
The word "Indriyam" is roughly translated as the "sense organ" of our body. However, we should understand that it actually refers to the "Gnaanam" which senses what that organ does and not the physical organ itself! In addition—to understand better “Indriyam” refers to both sense organs and motor organs that are different from the physical parts of the body they occupy.
e.g, - The organ "eye"(though physical in our body ) just sees an object but it is only the "Indriyam" (Gnaanam) that transcribes what is seen by the "eye", without which the act of "seeing (sight)" doesn't serve its purpose.
HE is known as "Hrusheekesan" as HE is the creator of the "Indriyas" and also the one who controls and rules its "Gnaanam". Among the "Indriyas", the PrAnavAyu (Oxygen) which activates the entire functioning of the organs is considered as the prime factor - "Sreshta Prana"
The creations that happen with the 24 tattvas are called "Samashti Srushti" and the creations that happen by the mixing up of the "Chetanam"(animates) and "Achetanam"(inanimates) (those which have life and those which do not) and the reverse process is called "Vyashti Srushti". These Samashti and Vyashti srushtis occur as and when HE brings about---either Pralayam--annihilation of the Universe or creation of the Universe.
Likewise, the 5 major elements (Pancha bhootas) get mixed with each other and such a remix is termed as "Pancheekaranam". This kind of blending process among the 5 elements and the resultant product gives birth to a worlds. Many such worlds get formed as a result of these processes. In one such World, resides Sriman Narayanan on the Milky Ocean (Ksheerabdhi). Brahma is born from HIS Navel and learns the Vedas. Emperuman dwells as "Antaryami" within Brahma and further engages in more and more creations like Indra lokam etc through Brahma. Thus we can see that Sriman Narayanan is both the UpAdAna kAranam (Sole Creator) as well as the Nimittha kAranam (facilitator) of the entire Universe.
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6- JEEVATMA (Chit—Living Beings/animates)
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Our Acharya Sri Sookthis help us in a big way to free us from the tangles of this Samsara. The 2nd Chapter of Sri Bhashyam explains in detail all about the "Jeevatma", its form and nature.
It starts with the concept of understanding the meaning of "I".
So, what does "I" stand for? Is it our body (Sareeram)? We refer to the body as "My body", "your body", which means it belongs to someone. So, "I" does not mean just the "body".
The "I" is not a generic/generalised term either, like e.g, - a "book". The object "book" does not have any knowledge ("Gnaanam") of its own and hence an achetanam.
When one gets the knowledge ("Gnaanam") of one's own SELF (one may translate it as consciousness) within, then he understands that "I" is the "Atma" within him. He begins to understand that the "Atma" or the "I" is different from his body.
Sri Bhashyam explains further that this "Atma" is something that exists eternally and that it cannot be destroyed ever. It is permanent. It does not change its form, neither grows tall or thin or big or small, irrespective of the body where it resides..
Likewise, we should understand that the "I" or the "Atma" also does not refer to the "Prana Vayu" or the Oxygen or the "Indriyas" or the sense organs.
The "Atma" resides mostly in the heart of a being in a very subtle, delicate, tiny ("Sookshma") form. It is the "Gnaana Swaroopam" which can be—perhaps-- compared to an extremely tiny, luminous spark. It is self-luminous ("Swayam Prakasam") and has no birth or death. It leaves one body and enters another body. This is called "Atma Yathirai" (journey from one physical body to another ).
One who has this wisdom about the "Atma" is called the "Gnyaatha".
However the "Atma" cannot operate independently. It always abides by Emperuman Sriman Narayanan.
The "Atma" does not have any free-will. In order to engage in any activity, the following 5 aspects are required -
- Atma
- Body (Sareeram)
- Oxygen (Prana Vayu)
- Sense Organs (Indriyam)
- Emperuman's Grace (Bhagavat Sankalpam)
Now, we understood that everything happens with Emperuman's grace and HIS sankalpam only. Then, the next logical question that comes to our mind is that "Why do we end up doing bad karmas or sinful activities when everything happens as per HIS will?"
Well, this is where HE gives us that little freedom or independence to "think"! HE has given us that little "Gnaanam" to think, before doing any thinking /any action . So, at this point HE is still there within us, as a witness, to our thoughts and deeds. HE makes it happen as per what our thoughts direct us to do. And HE stays absolutely unperturbed and neutral, under all circumstances. The decision of whether "to do" or "not do" something is ours and most importantly the "result" of our action is totally for us to experience. Emperuman is not responsible for our actions. Good deeds result in happiness while the bad deeds end in suffering and it is the "kartha"-jeevatma-- who has to experience whatever is the fruit of his deed. HE has already prescribed all the "do's and dont's" in the Sastras and it is upto us to follow them or not. So, a "being" experiences its life with all the elements of "sukha" and "dukha" based on the constant accumulation of "punyam" or "papam" in its journey of multiple births and deaths.
e.g., - If we happen to get a very juicy mango fruit, and at the same time we see another person nearby who is also seeing this fruit, we know for a fact that it is appropriate to share some of the fruit with that person before consuming it. The "Antaryami" Perumal within us will definitely make us think and this thought will flash in our mind. But whether we actually share the fruit or consume it fully all by ourselves without giving it to the other person is totally on us. Whatever be the action, HE will make that happen and we will bear the consequence of our action accordingly. So, this is where HE expects us to perform our duty responsibly but still, stays within us at all times.
Sri Bhashyam also deals with the "dream" and "sleep" states of a being/jeevan.
"Dream" is something that Emperuman creates for every single person, again, based on his "karma". It is a very unique and wondrous creation. All the things that we see/experience in the dream are created by HIM according to our "punyam" or "papam" . e.g., - an experience of some horror or misery in the dream is like a punishment for some bad karma done while an extreme joy or happiness would have been given by HIM in our dream for a good karma that we would have performed.
The "Sleep" is considered as a boon ("Vara Prasadam") given by Perumal to us. Many interesting aspects have been highlighted in this segment by Bhashyakarar.
The "Jeevan" performs actions and enjoys its results when it is awake. But all the sense organs take rest during the sleep state. However, the mind alone keeps awake. (That is why we get into a "dream" state) You will notice that there is no production of saliva too. But HE keeps the blood circulation and oxygen/breathing going on. It is such a wonder that we get up rejuvenated the next morning and all the sense organs are back in action!
During the "sleep" state it is Emperuman who is constantly awake and keeps us intact. That is why it is said that every night, before we lie down to sleep, we should imagine ourselves hugging Emperuman and sleeping on HIS lap. We do not have any "Gnaanam" in this sleep state. Therefore, it is HE who takes care of us during that sleep so that we wake up fresh the next day.
When the "Atma" leaves the body (Sareeram), we call it as "death" of the body. The Atma takes along with it, the Pancha Bhootas in their subtle form (sookshma roopam) while leaving the body. The Atma takes various forms and bodies in hell or heaven according to its karma, to experience pleasure or pain. After this, it takes "Punar janmam" by being born again in this Earth by travelling through the clouds, rain, grains, food and enters the womb of a mother!
Thus, "Gnaanam" exists only along with the body and the sense organs. And for such a "Gnaanam", Punya-Papam (called "avidya") is the enemy. "Avidya" is an obstacle for "Gnaanam" and only if the "avidya" gets destroyed completely can a jeevan attain "Moksham". This requires a great deal of "VairAgyam" (that roughly translates as dispassion, detachment, or renunciation) too.
This "Jeevan" along with its "Gnaanam" should seek ONLY the Lotus Feet of Emperuman and completely surrender itself to HIM.
Just like how we offer a fruit that is juicy and tastes very sweet, flowers which are filled with very good fragrances to Perumal, the jeevan that is filled with this pure "Gnaanam" should selflessly surrender (SharanAgati) to HIM, the Creator!!
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7- PARAMATMA—The Lord --Easwaran
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"Paramatma"- the Supreme, is called "Seshee" (the Supreme King), while all other beings like us are called "Seshan" (the sub-ordinates to the King).
The word "Parama-Atma" means one who is present everywhere (Omnipresent). It also means one who rules the body. Both these meanings can be attributed to Sriman Narayanan only. The entire Universe is HIS body and HE rules this entire "Prapancham", say the Vedas. Therefore, HE is addressed as "Paramatma"!
But we know that the "Shareeram" (details below) is designed by HIM according to one's karma (pApa-punya). In that case how will this "Sareeram" of Emperuman be designed as HE is above and beyond any karma. Sri Ramanuja quotes the "Brihadhaaranya Upanishad" which says the "Sareeram" of Emperuman is not like the one we have with hands, legs, sense organs, etc.. The entire Prapancham is ruled by Emperuman and is under HIS command. That is why HE is called the "Paramatma" who is also "Antaryami". "Swaroopam", "Stthithi" and "Pravrtti" (roughly translated as the "Form/Manifestation", "Status" and "Action") are all under HIS command. HE is aptly called "Kadavul" in Tamizh too---implying the ONE who is beyond ALL.!
To cite some examples - Air and Oxygen exist within our body but they do not command what the body should do. On the contrary, an employer or a manager commands or dictates his sub-ordinate to do a certain task from outside(external physical or even thoughtful actins), but he cannot get inside his sub-ordinate’s all 5 Indriyas and make him operate or perform an action. But Emperuman performs all of these! HE dwells within every "vastu" (thing) and operates/activates that "vastu" to perform an action. HE and only HE could do this! HE is the Commander, Possessor and Governor whereas the "Jeevan" is HIS subject which is being commanded (activated) and held by HIM.
There were many arguments and debates that aimed at establishing the supremacy of all other devatas including Brahma and Siva and some other groups trying to prove that all devatas are equal. But Sri Ramanuja stood steadfast and disproved all of those theories with the help of quotes from the Vedas and Azhwar Sri Sookthis, thus, establishing that Sriman Narayana is the ONE and ONLY Paramatma and all other devatas are subjugated to HIM.!!
A Jeevan has his own Gnaanam—very often called Dharma Bhootha Gnaanam ---this DBG is HIS (Bhagawan’s) Sareeram—body---thereby ensuring that any activity of Jeevan is controlled by HIM and HE resides in each Jeevan as an ANTARYAMI(In-Dweller)this concept of Shareera (Jeevan) and Shareeri bhavam is one single prominent aspect and unique contribution by Swami Ramanuja brought about----- thereby ensuring how all Ghataka Srutis gel well. We talked about such integrating Ghataka Sruthis in the earlier part of this presentation.
ParamAtma Sriman Narayanan is an embodiment of pure bliss and divine wisdom. Through such a divine wisdom can one attain Moksham which ultimately gives this experience of eternal ecstatic bliss. These cannot be experienced through any of the sensory organs or the human mind. HE is beyond human comprehension.
Some of the other factors which add to HIS glory and greatness are -
● HE is called "Sriya: Pathi" - where "Sri" (Mahalakshmi), being HIS consort makes THEM ---Divine Couple.
● HE is always surrounded by the Nityasooris (like Garuda, Adhi Sesha ) who sing in HIS praise and render service eternally.
● The Veda goshams around HIM that keep on proclaiming HIS greatness
Vyasar refers to Emperuman as "Ubhayalingam" - the one who has two Identities! HE is the one who has innumerable Kalyana Gunaas (auspicious qualities) and at the same time HE is the one who is totally untouched by any of the "doshas" (ill-qualities) (Like the water on the lotus leaf)
Thus, we should cling to the Lotus Feet of such a Supreme Paramatma and thereby get relieved from the perils of Samsara!!
*******************************************************************
8- BRAHMA VIDHYAS---UpAyam—procedures to achieve Moksham
***************************************************************************
Sri Bhashyakarar has beautifully listed the "Tattva Vishayams". The third Chapter is the "UpAya" Adhyayam(means to attain HIM) and the 4th Chapter is the "Phala Adhyayam"(BLISS with HIM). While the first half talks about the "Tattvas", the second half describes the methods to attain HIM. Much has been talked about the the word---ஓம்—is set of three letters- அ-உ-ம்---AUM-" which signifies the "Pranava Tattvam"----thereby elucidating how Bhagawan linking this operating world comprising of Chit and Achit.
Sri Ranganatha reclining on Adi Seshan (the Nitya Soori Serpent God) under the "PranavAkara Vimanam". Adi Seshan is the eternal "Seshan" or the "Servant" of Emperuman who is ever in the Service of Perumal. And Emperuman who enjoys HIS "Leela Rasam" is the "Seshee"! To render "Sesha Vruthi" (to be in service of Emperuman) by seshan-(muktan)- in his Moksha state is in itself blissful. This is the very nature of "JeevAtma". The minute a "jeevan" clears off all its wordly "punyas and papams", the "Atma" reaches HIS abode to be in HIS service for ever. This is called "Swaroopa PrAptham" where the Atma attains its original form!
Swami Desikan exclaims that ---only HE alone can enable us to forego all the petty pleasures of this worldly life and make us attain HIM. One of the means to attain this state is through "Dhyanam" or Meditation---actually proper procedure based Vidhyas described . The ways and means to perform "Dhyanam" has been explained in this chapter of "Brahma Vidyas". There are 32 Brahma Vidhyas.
Each method has a specific practice of DhyAnam. E.g., - One could take up one "Vidhya" and meditate on one "quality" among HIS many auspicious ones . There are also practices to meditate on the Auspicious Qualities of Emperuman.
Likewise the 32nd "Vidhya" is the "Nyasa Vidhya" which is about "Saranagati" or Surrender. This is also explained well in "Pancharatra Agama" through the "Dhvaya Mantra" which was practised and preached by Udayavar for the release of "Jeevan" from all his karmas.
******************************************************************************
9- DHYANA MURAIGAL - The Methods of doing Dhyanam
******************************************************************************
In Yatiraja Saptati, Swami Desikan prostrates unto Sri Ramanuja hailing him as "Yatipati" - the one who led the path for all those who performed Saranagati (absolute Surrender). Though Bhakthi and Prapatti are two means of attaining Moksham---majority of the Jeevans will not be in a position to practice Bhakthi. SharAnagati is glorified as an easy way for an ordinary ill-equipped Jeevan in Sri Bhashyam . Bhashyakarar himself practiced and preached SharanAgati.
When it comes to "DhyAnam", it is a Yoga and is also considered a method of worship of the God (Bhagavad Aradhanam). "DhyAnam" means "uninterrupted thought".
Swami Desikan has dealt with this subject elaborately in his work called "Pancharatra Raksha". This can ideally be practised as part of the daily worship routine (Nitya Karmanushtanam). Dhyanam should be continuous like that of a "Taila Dhara" (stream of oil when poured does not leave gap or doesn’t break its course!). Emperuman gets immensely pleased and comes close to HIS bhaktas who have this uninterrupted thought about HIM (like how HE blessed the Mudal Aazhwars---the first three Azhwars!)
There are four steps of practising DhyAnam-
Nammazhvar was the one who started the "SharanAgati Sampradayam" right at the beginning of Kaliyugam as the practice of "Dhyanam" was seemingly difficult.
For "Prapannas" like us who have performed Prapatti, listening to kalakshepams of Sri Bhashyam and other granthams is "Sravanam", remembering and revising all that we heard is "Mananam", thinking and enjoying the glories of Emperuman is "Dhyanam" and worshipping all the Archa Murthis is "Darsanam".
The term "Yoga" means "to join or to link". Thus, this practice helps the Atma to reach and join Emperuman.
Great souls like Bhishma and Vidura performed Bhakti Yogam. Bhakti Yogam includes external practices such as Charity, sacrifices, penance, observing vratams etc... Such external factors do not apply for "Sharanagati".
There is no end to Bhakti Yogam until the very last moment when the Atma reaches Emperuman, until which the continuous constant DhyAnam of Emperuman should be intact (till the Anthima Smriti---last breath) whereas a Jeevan is guaranteed the most invaluable status of "Moksham" in just a single moment when he performs "Sharanagati". This in itself is considered as a "YAgam".
******************************************************************
10- ATTAINING MOKSHAM—the ultimate Bliss with HIM
******************************************************************
Sri Ramanuja showed the path of enlightenment to the masses. India has been truly fortunate and privileged to have such a great Acharyan like Bhagavad Ramanuja. Swami Desikan praises Sri Ramanuja, who has been showering the knowledge and enabling innumerable people attain Moksham in the last 1000 years, as "Mukti Tharum Yatirajar" - the one who shows the path of "Mukti"!! (liberation from this punya/papa karmas)
Sri Ramanuja describes about "Moksham" in the 4th Chapter of Sri Bhashyam .
● 1. How to get rid of one's Punyam (worldly right deeds) and PApam (wrong deeds)?
Punyam and Papam are something that get accumulated over many many cycles of births based on our karma. Good deeds fetch "Punyam" and the deeds with evil or bad intentions fetch Papam (sin). One has to experience the pleasure or pain according to one's karma. The sins committed over all the births so far and accumulated till date is called "Sanchitham". This "Sanchitha" karma gets totally destroyed and removed from our account the minute we perform Saranagathi!
The "PrArabdha" karma which has started yielding its result in the current birth will have to be experienced until the end of this birth. However, the sins committed out of ignorance will not cause any harm to a person who has performed Saranagathi. The jeevatma has to bear small punishments in order to remove the sins committed knowingly. Of all the sins, "Bhagavatha Apacharam" is the one that has to be avoided at any cost.
Swami Desikan, in his Varadaraja Panchasath describes this worldly life and attachments ("Samsara Bandham") as a prison where the prisoners are tied with golden chains.
● 2. How does the Atma get released from the body?
The "Atma" or the "jeevan" which is like a bright spark in the heart centre, finds its way out of the body through the "Sookshma(shuhsumna) Naadi" along with the senses and the pancha bhootas in the subtle form.
● 3. What does "Archiraadi Gati" mean?
"Archiraadi" gathi or margam is the path travelled by the atma once it gets released out of the body.
The Atma travels through the worlds of Agni, Vaayu, Surya, Lightning, etc.. and receives special and warm reception from the AadhiVaahikas and finally reaches the Viraja River. On taking a dip at the holy Viraja River, the "Atma" sheds its original ("Prakruta Sareeram") body and gets a purified extraordinary body ("aPrakruta Sareeram"). The Atma is then escorted by a special person called "Amaanavan" to Sri Vaikuntam.
● 4. Sri Vaikuntam
The "jeevan" crosses the Viraja River after taking a holy dip. There, the "Jeevan" is questioned by the Moon as to "Who are you?" The "Jeevan" beautifully describes how by sheer Emperuman's grace, he was born from the mother's womb in the Earth, where he gains knowledge and also performs Saranagathi through his Aacharyan. He further explains that "I am that Emperuman Himself who is the "Atma" within my "Atma""!!! The Moon (Chandran) gets immensely pleased by the reply lets Amaanavan lead him to the entrance of Sri Vaikuntam.
There, the jeevan with his APrakrutha Sareeram is further beautified by the Apsaras(damsels). The Jeevan crosses a pond called "Aram", then, a guard called "Muhurthar", a tree named "Thilyam", places such as "Laalajyam", "Aparajitha" and finally enters the "Thiru Mamani Mandapam"(the Throne of the Lord—Paramatman).
This is where Emperuman is seated on Adi Seshan as "Paramapada Nathan" along with Sree Devi and Bhoo Devi Thaayaars. The Jeevan prosptrates before the Paramatma and gets the ultimate experience of his existence, when Emperuman, with all the affection of a loving mother lifts him and gently puts him on HIS own lap. Emperuman further asks the same question -"Who are you?".
And to this, the jeevan replies "You are the embodiment of "Satyam", "Gyanam", "Anantam", "Brahmam" and I am the same as you!!" Emperuman rejoices at the jeevan's response and the jeevan gets to experience the eternal bliss. He enjoys and experiences Emperuman's innumerable Kalyana Gunams, his varied forms and performs eternal kainkaryam (service)to HIM. Thus, like how Sri Krishna says in the Gita, "I will never send him back again", Emperuman keeps him there with HIM forever!!
Let us dwell in the thoughts of these magnificent tattvas and sutras brought out by Sri Ramanuja /Udayavar/ SriBhashyakarar---in his Sri Bhashyam and prostrate before him and seek his blessings to attain Emperuman at the end of this journey of life!
🙏🙏🙏🌹🌹🌹🌹🌼🌼🌼🌼🌼🌷🌷🌷🌷🌷🌹🌹🌹🌹🌹🌼🌼🌼🌼🌼🌼🙏🙏🙏
8- BRAHMA VIDHYAS---UpAyam—procedures to achieve Moksham
***************************************************************************
Sri Bhashyakarar has beautifully listed the "Tattva Vishayams". The third Chapter is the "UpAya" Adhyayam(means to attain HIM) and the 4th Chapter is the "Phala Adhyayam"(BLISS with HIM). While the first half talks about the "Tattvas", the second half describes the methods to attain HIM. Much has been talked about the the word---ஓம்—is set of three letters- அ-உ-ம்---AUM-" which signifies the "Pranava Tattvam"----thereby elucidating how Bhagawan linking this operating world comprising of Chit and Achit.
Sri Ranganatha reclining on Adi Seshan (the Nitya Soori Serpent God) under the "PranavAkara Vimanam". Adi Seshan is the eternal "Seshan" or the "Servant" of Emperuman who is ever in the Service of Perumal. And Emperuman who enjoys HIS "Leela Rasam" is the "Seshee"! To render "Sesha Vruthi" (to be in service of Emperuman) by seshan-(muktan)- in his Moksha state is in itself blissful. This is the very nature of "JeevAtma". The minute a "jeevan" clears off all its wordly "punyas and papams", the "Atma" reaches HIS abode to be in HIS service for ever. This is called "Swaroopa PrAptham" where the Atma attains its original form!
Swami Desikan exclaims that ---only HE alone can enable us to forego all the petty pleasures of this worldly life and make us attain HIM. One of the means to attain this state is through "Dhyanam" or Meditation---actually proper procedure based Vidhyas described . The ways and means to perform "Dhyanam" has been explained in this chapter of "Brahma Vidyas". There are 32 Brahma Vidhyas.
Each method has a specific practice of DhyAnam. E.g., - One could take up one "Vidhya" and meditate on one "quality" among HIS many auspicious ones . There are also practices to meditate on the Auspicious Qualities of Emperuman.
Likewise the 32nd "Vidhya" is the "Nyasa Vidhya" which is about "Saranagati" or Surrender. This is also explained well in "Pancharatra Agama" through the "Dhvaya Mantra" which was practised and preached by Udayavar for the release of "Jeevan" from all his karmas.
******************************************************************************
9- DHYANA MURAIGAL - The Methods of doing Dhyanam
******************************************************************************
In Yatiraja Saptati, Swami Desikan prostrates unto Sri Ramanuja hailing him as "Yatipati" - the one who led the path for all those who performed Saranagati (absolute Surrender). Though Bhakthi and Prapatti are two means of attaining Moksham---majority of the Jeevans will not be in a position to practice Bhakthi. SharAnagati is glorified as an easy way for an ordinary ill-equipped Jeevan in Sri Bhashyam . Bhashyakarar himself practiced and preached SharanAgati.
When it comes to "DhyAnam", it is a Yoga and is also considered a method of worship of the God (Bhagavad Aradhanam). "DhyAnam" means "uninterrupted thought".
Swami Desikan has dealt with this subject elaborately in his work called "Pancharatra Raksha". This can ideally be practised as part of the daily worship routine (Nitya Karmanushtanam). Dhyanam should be continuous like that of a "Taila Dhara" (stream of oil when poured does not leave gap or doesn’t break its course!). Emperuman gets immensely pleased and comes close to HIS bhaktas who have this uninterrupted thought about HIM (like how HE blessed the Mudal Aazhwars---the first three Azhwars!)
There are four steps of practising DhyAnam-
- Sravanam (Listening) - Listening to the glories and Kalyana Gunaas of Emperuman through one's Aacharyan.
- Mananam (Mindful Remembrance) - Assimilating and remembering all that is learnt and heard
- Dhyanam (Constant Thought) - Focus all thoughts only on Emperuman continuously
- Darsanam (Visualisation) - Visualise and become one with HIM by the continuous practice of the above 3 methods
Nammazhvar was the one who started the "SharanAgati Sampradayam" right at the beginning of Kaliyugam as the practice of "Dhyanam" was seemingly difficult.
For "Prapannas" like us who have performed Prapatti, listening to kalakshepams of Sri Bhashyam and other granthams is "Sravanam", remembering and revising all that we heard is "Mananam", thinking and enjoying the glories of Emperuman is "Dhyanam" and worshipping all the Archa Murthis is "Darsanam".
The term "Yoga" means "to join or to link". Thus, this practice helps the Atma to reach and join Emperuman.
Great souls like Bhishma and Vidura performed Bhakti Yogam. Bhakti Yogam includes external practices such as Charity, sacrifices, penance, observing vratams etc... Such external factors do not apply for "Sharanagati".
There is no end to Bhakti Yogam until the very last moment when the Atma reaches Emperuman, until which the continuous constant DhyAnam of Emperuman should be intact (till the Anthima Smriti---last breath) whereas a Jeevan is guaranteed the most invaluable status of "Moksham" in just a single moment when he performs "Sharanagati". This in itself is considered as a "YAgam".
******************************************************************
10- ATTAINING MOKSHAM—the ultimate Bliss with HIM
******************************************************************
Sri Ramanuja showed the path of enlightenment to the masses. India has been truly fortunate and privileged to have such a great Acharyan like Bhagavad Ramanuja. Swami Desikan praises Sri Ramanuja, who has been showering the knowledge and enabling innumerable people attain Moksham in the last 1000 years, as "Mukti Tharum Yatirajar" - the one who shows the path of "Mukti"!! (liberation from this punya/papa karmas)
Sri Ramanuja describes about "Moksham" in the 4th Chapter of Sri Bhashyam .
● 1. How to get rid of one's Punyam (worldly right deeds) and PApam (wrong deeds)?
Punyam and Papam are something that get accumulated over many many cycles of births based on our karma. Good deeds fetch "Punyam" and the deeds with evil or bad intentions fetch Papam (sin). One has to experience the pleasure or pain according to one's karma. The sins committed over all the births so far and accumulated till date is called "Sanchitham". This "Sanchitha" karma gets totally destroyed and removed from our account the minute we perform Saranagathi!
The "PrArabdha" karma which has started yielding its result in the current birth will have to be experienced until the end of this birth. However, the sins committed out of ignorance will not cause any harm to a person who has performed Saranagathi. The jeevatma has to bear small punishments in order to remove the sins committed knowingly. Of all the sins, "Bhagavatha Apacharam" is the one that has to be avoided at any cost.
Swami Desikan, in his Varadaraja Panchasath describes this worldly life and attachments ("Samsara Bandham") as a prison where the prisoners are tied with golden chains.
● 2. How does the Atma get released from the body?
The "Atma" or the "jeevan" which is like a bright spark in the heart centre, finds its way out of the body through the "Sookshma(shuhsumna) Naadi" along with the senses and the pancha bhootas in the subtle form.
● 3. What does "Archiraadi Gati" mean?
"Archiraadi" gathi or margam is the path travelled by the atma once it gets released out of the body.
The Atma travels through the worlds of Agni, Vaayu, Surya, Lightning, etc.. and receives special and warm reception from the AadhiVaahikas and finally reaches the Viraja River. On taking a dip at the holy Viraja River, the "Atma" sheds its original ("Prakruta Sareeram") body and gets a purified extraordinary body ("aPrakruta Sareeram"). The Atma is then escorted by a special person called "Amaanavan" to Sri Vaikuntam.
● 4. Sri Vaikuntam
The "jeevan" crosses the Viraja River after taking a holy dip. There, the "Jeevan" is questioned by the Moon as to "Who are you?" The "Jeevan" beautifully describes how by sheer Emperuman's grace, he was born from the mother's womb in the Earth, where he gains knowledge and also performs Saranagathi through his Aacharyan. He further explains that "I am that Emperuman Himself who is the "Atma" within my "Atma""!!! The Moon (Chandran) gets immensely pleased by the reply lets Amaanavan lead him to the entrance of Sri Vaikuntam.
There, the jeevan with his APrakrutha Sareeram is further beautified by the Apsaras(damsels). The Jeevan crosses a pond called "Aram", then, a guard called "Muhurthar", a tree named "Thilyam", places such as "Laalajyam", "Aparajitha" and finally enters the "Thiru Mamani Mandapam"(the Throne of the Lord—Paramatman).
This is where Emperuman is seated on Adi Seshan as "Paramapada Nathan" along with Sree Devi and Bhoo Devi Thaayaars. The Jeevan prosptrates before the Paramatma and gets the ultimate experience of his existence, when Emperuman, with all the affection of a loving mother lifts him and gently puts him on HIS own lap. Emperuman further asks the same question -"Who are you?".
And to this, the jeevan replies "You are the embodiment of "Satyam", "Gyanam", "Anantam", "Brahmam" and I am the same as you!!" Emperuman rejoices at the jeevan's response and the jeevan gets to experience the eternal bliss. He enjoys and experiences Emperuman's innumerable Kalyana Gunams, his varied forms and performs eternal kainkaryam (service)to HIM. Thus, like how Sri Krishna says in the Gita, "I will never send him back again", Emperuman keeps him there with HIM forever!!
Let us dwell in the thoughts of these magnificent tattvas and sutras brought out by Sri Ramanuja /Udayavar/ SriBhashyakarar---in his Sri Bhashyam and prostrate before him and seek his blessings to attain Emperuman at the end of this journey of life!
🙏🙏🙏🌹🌹🌹🌹🌼🌼🌼🌼🌼🌷🌷🌷🌷🌷🌹🌹🌹🌹🌹🌼🌼🌼🌼🌼🌼🙏🙏🙏
Please check the link below for the tamizh version of this article.
https://vadaanyashri.blogspot.com/2022/05/blog-post.html
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