visistaadvaita - ramanuja sampradayam

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    Visishtadvaita Sampradayam

    Srivaishnava siddhantam is as old as vedads. One should be Loyal to Rmanujafor showing an easy path to achieve parmartha through his teachings in the school of

    Visitadvaita. Visistadvaita sampradayam is a ultimate gift to us given by Simadramanuja

    to achieve the realization of Paramatma and Paramartha within the framework of ournormal wordly activities. Our Sapradaya is very simple to follow. A Sri Vaishnava is

    one who believes Vishnu & his consort Godess Sri (Lakshmi) as Supreme Being and

    put Mahaviswasam on them. Godess Lakshmi (SRI), the mother of the entire creation,being inseparable from Vishnu and she acts as mediatrix (purushakara) between man &

    God. Therefore the followers of this system are known as Srivaishnavas.

    In our Visistadvaita Sampradayam, the first teacher is the Lord Narayana himself

    and his student was his consort Godess Lakshmi who communicated the same to thecommander-in-chief Visvaksena and to Sathakopa(Nammalwar). Then came the lineage

    of Acharyas led by Sri Nathamuni, and his grandson Yamunacharya. His was next to

    follow with his disciple Sri Ramnuja and other series of Acharyas like Sri Kuresa, SriNadadur Alvan, Sri Kidambi Acchan, Tirukkurugaippiran Pillan who were followed by a

    hierarchy of Acharyas upto our acharyas (Ashmadacharya) as listed in the

    Guruparampara.

    The following sloka establishes link between the mortals and Sriman Narayana

    "Lakshminatha Samrambham nathayamunamadhyamam,

    asmadacharya-paryantham vande guruparamaparam"

    Therefore we can establish a continuous link through our acharya to Srimannaryanathrough poorvacharyas, Nammalwar, Visvaksenar. Hence the Acharya anugraham is

    most important in our philosophy.

    Importnace of SRI Vaishnu and SriVaishnavaavam

    his consort Sri is regarded as the Mother of the Universe, also acts as a

    mediatrix(purushakara as referred in Sri Pillai Lokacharyas Srivachanabhusanam)

    between man and God bringing man close to God and thirdly she is mentioned as the

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    teacher(acharya) in the transmission of this tradition. This school of thought recently

    systematised by Sri Ramanuja Godess Sri occupies a important place.

    In the Vishnu Purana, the author Sri Parasara glorifies Lord Vishnu who is the Supreme

    being always associated with Sri or Lakshmi as mutually inseparable, Whatever form theLord may take, Sri joins him in a suitable form. As Sita in Ramayana, Rukmini in

    Dwapara (with Krishna) etc:

    "raghavatve abhavat sita, rukmini krishna janmani

    anyesu cha avataresu visnoresanapayini"

    In the Lakshmi(Sri) and Bhudevi(Hri) are described as two consorts of Lord Vishnu

    "Hrishcha te Lakshmischa Patnyau..."

    In the hymns of Purusha Sukta, Sri Suktha, Chatuhsloki, Lakshmi Sriistava,Gunaratnakosa, Saranagathi Gadya described the Charm, greatness, authority, her

    leelavighuti are described by our Sri Ramanuja and his predecessors.

    For example in the Saranagathi Gadya, Sri Ramanuja refers to Lakshmi as follows :

    Akhila Jaganmaataram - - Mother of the whole world

    Asaranyasaranyam -- Refuge of all the helplessNityanapayinim - - Never separated from the Lord

    Asankheya-Kalyana Gunaganam -- - Possessor of innumerable auspicious qualities

    Making Saranagathi(Surrender) first requesting Her to bless him in his effforts to

    perform Saranagathi at the feet of the Lord, thus confirming Her role as thePurusakara(Meidatrix).

    The Three realities-Visishtadvaitam:

    There are three realities or tattvas (tattvatraya), according to Visistadvaita philosophy.

    These are:

    1. Jeevatma (all living beings)2. Prakruti (inanimate)3. Paramatma (the Supreme Lord)

    Jeevatma

    Jeevatma is name given to millions of Jivas, which is entirely different from the body

    which it inhabits. Body made up of Panchbhtas, the sense organs, mind, and Jeevatma is

    eternal , self-manifest, indestructible by nature. Each soul of jivatma acquires a body

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    (a clothing as it were) made out of the evolutes of Prakriti given to it by the Ultimate

    Reality, God, in keeping with its past karma.

    Prakruti:

    All the inanimate matter come under Prakruti. Prakruti (the mattere) which is a main

    constituent to form a deha (body) to the Jeevatma. What ever the experiences will be

    experence bt Deha and the Atma. Atma orders the Deha to do the work. In this Atma is

    master and the Deha is the servent. Being the body of the Atma, this Deha will become

    an obedient servant.

    Paramatma: Paramatma is the ultimate unchanging reality who creates the universe

    consisting of jivatma and Prakrti (matter). The JEEVatmas and the other matter forms

    the body of the Paramatma.

    As the Jeevatma has the body made up of Prakruti, The Jeevtmas and Prakruti

    together forms the body of the Paramatma. As a master the Jeevatma controls the

    body which it inhabits, the Paramatma will have controlling pwer on his body that is all

    Jeevtmas and Prakruti. In other words as a part of the body of the Paramatma, we

    the Jeevas always should be obedient to the ultimate GOD Lord Vishnu.

    Five forms of Lord Vishnu

    Para, Vyuha, Vibhava, Antaryami and Arcavatara. Are the five forms or modes of the

    Lord Vishnu

    Para form of the Lord is like the waters which surround the cosmos (only belief, beyond

    imaginary) (The presence of cosmos water is beyond the imagination)

    Vyuha is like the milky ocean. (imaginary)- Milky ocean (One can imagine how it

    would be)

    Vibhava forms are like flash floods (occational) - (Floods appear suddenly and

    afterwards disappers)

    Antaryami is like the subsoil water (in hidden form)- (the presence water is everywhere

    in the soil)

    Archa form is like the water that is in rivers, ponds, wells, lakes, etc (can be seen and

    felt) - Easy access to every body.

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    The Archa form is there in many sacred palces. The AlWars have sung in praise

    of Archa forms in 108 scacred places and realised Godhead, now popularly

    known as 108 Divya Deshams .

    The Archa forms can be classified as Swayamvyakta, Daiva, Arsaandmanusha:

    In SWAYAMVYAKTA the Archa form is revealed by God himself and not madeby man; for example Lord Srinivasa at Tirupati, Lord Badrinarayana at Badrinath

    Lord Ranganatha at Srirangam etc. PUTTAKONDA LAKSHMI NARASIMHA

    SWAMI (Pedapudi mandal, EG dt, Andhra Pradesh) IS ALSO BELIEVED TO

    BE THE SWAYAMVYAKTA FORM and all Kainkaryam is being done

    following panchratragam.

    Daiva (Installed by devas) Arsa (installed by sages) Manusha (installed by men)

    are the other forms of Archa Roopa of Lord Srimannarayana.

    Paths of Liberation: includes Bhakti Marga, Saranagati etc.

    In which Saranagati is the easiest mode and can be followed by any one with

    simplest initial determination. Once decided the, Saranagati becomes part of the life style

    and is very easy to follow in this materialistic world. Whereas the other ways like Bhakti

    marga require a continuous practice and process.

    The Saranagati can be practiced through Acharya Seva and Acharya Anugraham.

    As a Sri Vaishnava one should follow the following:

    Putting Dasa Namam, keeping Mahaviswasam on Lord Srimannaryana only

    Meditate with Rahasya Thraya Mantras:

    Pranayama with Ashtakshara Mantra

    Charama Sloka Parayana

    Nitya Bhagavardhana

    In this materialistic world we are, not following the actual Dharma (Our OWN

    Dharma) what we have to follow. Many of the younger generation is not aware of

    many things associated with SRIVAISHNAVA philosophy. What is required to

    follow is just get associated with our own ACHARYA. He can show the path, he can

    show the light he can show every thing.

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    Now let us experience the divine association of ACHARYAS to lead safe, secured,

    purposeful and meaningful life. For this we have to start searching for this.

    We ourselves can start the programs for this purpose.

    Let us call this Program as:

    Acharya Samprka Anubhava Anveshana

    And experience of the glory of Visishtadvaita siddhanta.

    Asmat Gurubhom Namaha

    Asmath Sarva Gurubhom Namaha

    Asmath ParamaGurubhom Namaha

    Sarvam Sri Krishnarpanamastu.

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    Acharyanugraham of Bhagavad

    Ramanuja

    A few experiences of Bhagavad Ramanuja with Sri Alavandar and TirukkottiyurNambigal are narrated in this article.

    Sri Alavandar looked at Sri Ramanuja while worshipping Lord Varadaraja in

    Kancipuram and cast a benedictive glance (which enabled him to later reestablish

    Vishishtadvaita system) during his student days, but did not meet him. On a later

    occasion Sri Ramanuja, on hearing the former's majestic verse sung by Sri Periya Nambi,

    was awe-struck. Though Udaiyavar continued studying under Yadavaprakasha, thesequestions kept ringing in his ears ever since. He developed a yearning to meet his

    Paramacharya and get his blessings.

    However, later when such a meeting was indeed planned and was about to

    materialise, Sri Alavandar left his mortal form before meeting Udaiyavar. WhenUdaiyavar inspected the mortal remains of Sri Alavandar, he found three fingers of his

    right hand bent (or closed). On enquiry, Ramanuja learnt of three unfulfilled desires of

    the Paramacharya. He then made an earnest request to the Divine couple that he(Ramanuja) should be able to complete those desires and in a way signifying that it

    would indeed be so, the bent fingers of the corpse of Sri Alavandar straightened at once!

    This shows the grace of Sri Alavandar on Bhagavad Ramanuja, who then truly becametheDarsana-sthapaka, establisher of our system of philosophy.

    The three desires are, (1) write a commentary on Brahma Sutras establishing soul-

    body relationship between the Lord Sriman Narayana and the citand acitsubstances, as

    described by Upanishads, 2. select a suitable person and give him the name Sri Parashara,the author of Sri Vishnupurana which proclaims the supremacy of the Divya Dampati,

    and 3. select a suitable person and give him the name of Swami Nammazhvar, the author

    of Thiruvaymozhi which reveals the true nature ofjivas and the means for salvation.

    Bhagavad Ramanuja fulfilled all the three desires. He wrote Sri Bhashyam, gave thename Parashara to the elder son of Swami Kuresar, and gave the name

    Thirukkurugaipiraan (Swami Nammazhavar) to Swami Periya Thirumalai Nambis son,Pillan. Pillan thus came to be known as Thiruk kurukaipiran Pillan.

    Ramanuja has composed this beautiful verse on Yamunacharya in memory ofsuch unsurpassed blessing in Gita Bhashyam:

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    Even in Sri Bhashyam, he declares that the proper meanings of the Brahma Sutras havebeen determined by earlier masters and he merely shows their relationships

    with the letters of the aphorisms. Clearly, Sri Alavandar's works including the

    famous 'Siddhi Trayam' have been a guiding light here. In Vedartha Sangraha also, he hascomposed a verse on Yamunacharya to show that it was Sri Alavandar who

    systematically refuted the three schools of Advaita and upheld Upanishad siddhanta as:

    used verbatim by Ramanuja (and Swami Sri Desikan has explained it in Rahasya

    Granthas).

    Another of hisAcharyas, i.e, Sri Tirukkottiyur Nambigal had taught Ramanuja the

    secret hymns of the Sampradaya after due processes of rigorous testing for fulfilling therequirements of a worthy recipient. He had strictly prohibited Ramanuja from passing on

    these tenets to others (except Kuresa, who in the teacher's opinion was the only worthy

    recipient from Ramanuja for rahasyas), without the express permission of his Acharya.However, the incident wherein, out of abundant compassion towards all beings,

    Ramanuja explained the purport of these hymns to a large audience in a temple, wasbrought to the notice of the master duly by some people. On hearing this, the master gotangry and summoned Ramanuja to enquire about it. Here is his rebuke:

    Do you realise what you have done and what would befall you for this violation of my

    strict instruction? thundered the master.

    Ramanuja's humble reply was, By violating the sacred injunction of the Acharya,I would sure reach downward path (hell), but innumerable living beings (souls) would get

    released from bondage. This was the motivation for me to undertake this misadventure.

    On hearing this reply, the master was immensely pleased and was moved by thecompassion of Ramanuja. He then said, I did this only to test your natural concern for

    fellow-souls' emancipation so that you could qualify to be the leader of our spiritual

    path.Let us all salute this greatAcharya and feel justifiably proud of being his disciples

    and the great lineage ofAcharyas in an unbroken chain from him till our ownAcharyas.

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    Acharya Mahima (Greatness)

    The term Guru means one who dispels darkness. The Gautama Dharma Sootra eloquentlyexpounds on the greatness of anAcharya as Achaarya shreshto gurunaam (AnAcharyais foremost among ones Gurus). The Srivaishnava tradition is known as Sat

    Sampradayam on account of an unbroken chain ofAcharyas from our present day

    Acharyas all the way to Lord Narayana, who is revered as the first Acharya. As a result,

    successiveAcharyas in this chain are known as Sadhacharyas. Next it is helpful to

    address the question, who is qualified to serve as an Acharya. AnAcharya is one whoblesses an individual with the following three functions: (i) Provides instruction ofTattva

    (the Supreme Being, Lord Sriman Narayana),Hita (means to attain Tattva -Unconditional total surrender to the lotus feet of Lord Sriman Narayana) and

    Purushaartha (the fruit - Service to the Lord and HisBhagavatas) (ii) Administers therite ofSamaashrayanam (iii) Performs the rite ofBharasamarpanam(Sharanagati/Prapatti) In the absence ofAcharya Sambandha (relationship) no amount

    ofPunyas will provide moksha (liberation). Similarly, even if one has committed amotherlode of sins, moksham is readily available throughAcharya. These two cases are

    illustrated by the lives of Pundarika and Kshatrabandhu. The former was an extremely

    devout Brahmin, who engaged in tireless worship of Lord Narayana through the ritualsenjoined in the Vedas. However, even he was unable to secure the ultimatepurushaarthaofmoksha (liberation) resulting in eternal service for the Divine Couple. He was at a loss

    to understand why after performing all the prescribed rites in the scriptures, he wasdenied the ultimate benefit ofmoksha. At this juncture, sage Narada appeared before him

    and initiated him in the sacred ashtakshara mantra as a result of which Pundarikakshagained moksha. Kshatrabandhu was an extremely cruel robber, whose livelihood

    depended on looting people that dared to cross a forest, which was his domain. One day,

    the seven sages happened to pass by. As per his usual practice, Kshatrabandhu decided to

    relieve them of their valuables. However, the sages stopped him and enquired the reasonfor his thieving. Kshatrabandhu replied I have a family that needs to be supported.

    Having no other means of livelihood, I am forced to lead the life of a robber. The sages

    exhorted Your family survives on account of your loot. However, please find out fromthem if they will partake of the Karma (sins) arising from your deeds. To his

    astonishment and dismay, Kshatrabandhu discovered that his family did not want to have

    anything to do with the Karma arising from his deeds. Realizing the folly of his ways,Kshatrabandhu fell at the feet of the Sages and reformed himself to ultimately secure the

    grace of Lord Narayana.

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    It may also be remembered that even Tirukacchi Nambi (Kanchi Purna), who had the

    privilege of conversing with Lord Varadaraja could not secure moksha until he obtained

    Acharya Sambandha with Periya Nambi (Mahaa Purna). Thus, to beget the grace of Lord

    Narayana, it is most important to have connection to a Sada Acharya. AcharyaSambandha can result only if one is blessed by Lord Narayana.

    Vedas waxe eloquent in their exposition of Acharya Sambandha. For example, the

    Chandogya Upanishad states Achaary aaddhaeeva vidhyaa vidhithaa saadhishtam

    praapath (Vidya gained through theAcharya alone would lead one to the ultimate good)in the conversation between Satyakama Jabala to his Guru Gautama. Another instance

    cited in the Chandogya Upanishad is that of Upakosala, initiated into the Vedic truths by

    the sacred fires was commanded by the very fires to receive knowledge ofArchiraadhi

    gathi and others from an Acharya Acharyasthu the gathim vaktha. The Taittriya

    Upanishad declares Acharya devo Bhava (RevereAcharya as God). Not satisfied with

    this, Vedas transformed themselves into the Ramayana to illustrate the greatness of

    Acharya Sambandha. First, it may be seen that Lord Ramas impeccable conduct leadingto his glorification as Dharmo vigrahavan was a product of Acharya Sambandha with

    Sage Vashishta, who was famous for his exemplary jnaana, Bhakti, vairaagya, and

    austere practices in strict adherence to Shastraic principles.Again, the greatness of the Acharyas becomes evident from the Ramayana while Lord

    Rama departs to the forest. Specifically while setting out, Lord Rama selected the

    Padhukas on his own accord to accompany him. It must be remembered that Seetha hadto submit impassioned appeals and convincing arguments for the Lord to permit her to

    accompany him to the forest, while Lakshmana performed Sharanagati (surrender) at the

    Lotus Feet of Lord Rama for the same purpose. The inner meaning underlying thisincident becomes evident by noting the equivalence between the Padhukas and Shatari

    Soori/Swami NammAzhwar (and Sadha Acharyas in his line) as discussed by SwamiDesikan in twenty delectable verses of the Samakhya Paddhati of the Padhuka Sahasram.Swami Nammazhwar is recognized in the Srivaishnava tradition as the Prapanna Jana

    Kootasthar (Founding father of the Prapannas). Therefore, even pre-eminent personages

    like Seetha and Lakshmana could beget Sambandha with Lord Rama only on account of

    the Padhukas (Acharya Sambandha).Further references attesting to the greatness ofAcharyas can be found in Sri Parashara

    Bhattars opening line of the Vishnu Sahasranamam commentary Prathamamapi Gurum

    Nathameedey, the Manu smriti injunction Loukikam Vaidikam vaapi

    thathaadhyatmikameyvacha, Adadaiti yato Gnaanam tam Pooravam abhivadayet, and

    the Meemamsakarika declaration abhivandya guroon adau sishyadheepadmini raven

    In summary, Sadhaacharya sambandha confers upon one the knowledge of their realnature, their inseparable relationship with Lord Narayana, and the ultimate goal of life -

    securing the bliss of eternal service to the Lord. Swami Sri Desikan declares in Srimad

    RahasyatrayasAram gurum prakaashayeth dheemaan manthram yathnena gopayeth

    (glorify the Guru and safeguard the manthram instructed by him). In Subhashitha Nivi,Swami Sri Desikan says, ekaiva guror dhrushtya (a single glance of the Guru onfersa benefit that exceeds the combined benefit accruing from the glances of the

    Shiva,BrahmaandIndra).

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    Sat Sampradayam

    Dayam is inheritance. It is common knowledge that we are not entitled to an inheritanceif the wealth was earned through the effort of the parents. On the other hand, if the family

    fortune is from ancestral bequeath, then one has a birthright to that property. Forexample, a grandchild has a birth right to the wealth of his or her grandfather. Such a

    wealth is called Pradayam. When such wealth is earned through righteous means and

    put to moral use it is called Sampradayam.

    The wealth for which one has a birthright need not only be material wealth. Often a

    prized family heirloom may not have any material value. Yet, its value may be

    immeasurable to the family members. It may even be valued more than all the materialwealth. Our Sri Vasihnava Sampradayam is such an ancestral wealth. This wealth is

    incomparable, matchless, and ultimate. It comes down to us from none other than theprimordial Lord Sriman Narayana. So ours is Sat Sampradayam.The unbroken chain ofAcharyas, starting from Sriman Narayana and Periya PirattiMahalakshmi, have preserved, protected and passed this wealth down to us over the eons.

    We have a right to this inheritance. All we have to do is approach an Acharya in this

    lineage. When claiming an earthly inheritance one is often required to produce proof ofidentity. Similarly, to prove our identity as worthy of receiving the wealth of SriVaishnava Sat Sampradayam, we should undertake the rite of Samasrayanam, also

    known as Panca Samskaram.After securing our right to the Sat Sampradayam, we need to remain indebted to our

    Acharyas without whom we wouldnt even know of the existence of this priceless wealth.

    However, we must also realize that it is impossible to even think of compensating ourAcharyas for the debt we owe.

    OurAcharyan has lit the light of knowledge and has destroyed the darkness of our folly.

    Even the Lord cannot adequately compensate such an Acharyan for the benefit he hasbestowed upon us. All that is left for us to do is to delight in his admiration, meditate

    upon him, and relentlessly endeavor to enhance his glory. Even all this is just a trifle in

    comparison to what ourAcharya granted us.