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From: Madhavakkannan V (srivaishnavan_at_hotmail.com)
Date: Fri Aug 24 2001 - 05:07:01 PDT
SrI:
SrImathe Ramanujaya namah:
SrImathe Nigamantha mahadesikaya namah:
SrImAn venkatanAthAryaH kavitArkika kesarI |
vedAntAcArya-varyome sannidhattAm sadA hRdi ||
May the glorious Venkatanatha, the greatest of teachers of Vedanta, and the
lion among poets and debaters, reside forever in my heart.
Dearest Srivaishnavas,
I am continuing on my appeal and posts on Swamy Desikan and appeal for
Thuppul maNdapam kaimkaryam. URL:
http://www.geocities.com/lsriniva/thoopulappeal.html
It is my humble request to please contribute your mite towards this
kaimkaryam, as remembering Acharyan, and talking alone will not suffice.
Let us continue to enjoy Swamy’s GREAT works.
VaaditrayakaNdana is held to be the work of the Acharya refuting the views
of Sankara, Bhaskara and yaadavaprakasa. The authorship of this for the
Acharya is doubtful.
The sixth work is SeswaramImAmsa which intends to prove that the
PoorvamImAmsa system is part of Vedantha system. Jaimini is stated to have
treated in his sutras the deeds (karma) in order that people could attend to
their duties without leaving them altogether. It is further shown that
Jaimini was not against admitting Brahman as the Ultimate Reality. This
independent work, containing criticisms and elaborate expositions of the
system of Jaimini, though, it appears, on the face of it, to be a commentary
on the adhikaraNAs 1 and 2 of the first chapter; beyond which the work was
not written.
MImAmsapAdukA is the seventh work in 173 stanzas giving a summary of the
tenets of the mImAmsa system as acceptable in the light of those of the
Vedanta system.
The second group contains three works all ending with the work raksha in
their titles. Among these, NikshEpa raksha which is written in the saastraic
lines of reasoning and arguments, has two parts. The first part states the
prima facie (Poorva paksham) view that the doctrine of self –surrender is
invalid in as much as its nature, characteristics and difficulties in
putting it into practice loom large. Besides there is no valid authority in
its favour.
The author devotes the latter part of the work to the rejection of this view
and establishes the doctrine on valid grounds. The title nikshEparaksha
receives justification on the ground that the doctrine of self-surrender
(saraNagathy) gets well fortified.
Prapatti or SaraNagathi was being observed as a direct means to mOksham,
even before Ramanuja and Ramanuja gave a reorientation to it in his
Gadyatrayam. It is known from the jitantE sthOthram, that prapatti is a
direct and sufficient means to mOksham. Even for the commencement of Bhakto
yOgam, Prapatti is absolutely essential. It is the grace of the Supreme Most
compassionate Lord who grants the fruit of any sAdhana as siddOpAyam, while
Bhakti yOgam and Paraptti is the saadhyOpAyam.
Swamy Sri Vedantha Desikan’s Srimad Rahasyatraya saaram has stood as an
authority on the religion of SaranAgathy. Desika deals exclusively with
SaraNagathi in a number of his sthOthras also, such as nyAsa dasakam,
SaraNagathi Deepika, nyAsa thilakam, Nyasa vimsathi. Aaikkalappatthu, a
prabandham in Tamil, deals with this doctrine of self-surrender. More than
all these, Vedantha Desika wrote a work in Sanskritm namely nikshEpa rakshaa
in defense of prapatti. NikshEpa raksha os one of the finest granthas
written by Swamy Desikan ( says Dr. Sri NS Anantharangachar in his article)
The second wwork of this kind is Saccharitharaksha, which is divided into
three parts with the titles:
SudharsanapaanchajanyadhAranavidhi
UrdhvapuNdra dhAraNa vidhi
BhagavannivEdhithOpAyOga vidhi
Of these, the first enjoins the sacrament of a Vaishnava’s having the marks
of Chakra and Sanghu. The second division stresses the need to wear the
UrdhvapuNdram (vertical sacred mark) on the forehead with white mud with
streak of red or yellow ochre in the middle. Third division stresses that
the food prepared for consumption is to be offered to the Lord first and
then only to be partaken by others in their houses. These three acts mark
the good conduct of a Vaishnava and Swamy Desikan establishes them with
saashthra pramANam.
The Paancharaathraraksha is the third work in which Acharya indicates the
validity of the Paancharaathra Agama. Siddhaantha vyavasthapana,
Nithyanusanthanasthaapana and Nityavyakhyana are the titles of three
divisions of this work. This Agama is of four kinds, which are Agama
siddhaantha, Manthra siddhaantha, tanthra siddhaantha and Tantrantura
Siddhaantha. Each is defined and the scope of its application is indicated.
The second division describes the practice of the daily routine which is
divided into five parts, namely, abhigamana, upAdAna, IjyA, swAdhyAya and
yoga. The third division is devoted to the exposition of Sri Ramanuja’s
nithya, a work on the method of worshipping God. The Paancharaathra raksha
thus establishes tenets of Paancharaathra, which are made well secured in
this work of Vedantha AchArya.
Please donate according to your shakthi. The money can be sent to "Thuppul
Trust" and the address is:
Thuppul Trust
Old No.20, New No.24, Thiruvengadam Street
West Mambalam, Chennai-600033, India
Phone No: 91-44-4741559 / 91-44-3715771
Please contact Sri. V.K. Sudharshan at vksudarsh@vsnl.com or Sri Lakshmi N
Srinivasa lsriniva@hotmail.com (He can collect and send it as single amount
in USA).
The address:
Lakshminarasimhan Srinivasa
3 Old Towne Road, #212
Ayer, MA-01432
For those in the South East Asia, please contact me at
srivaishnavan@hotmail.com . Please pass on this kaimkaryam to as many people
as possible in order to complete the same.
kavi-tArkika-simhAya kalyANa-guNa-SAline |
Srimate venkateSAya vedAntagurave namaH ||
Salutations to Sri Venkatesa, in whom all perfection resides, who is the
teacher of Vedanta and the lion among poets and debaters!
Swamy Desikan ThiruvadigaLE SaraNam
Regards
Narayana Narayana
NarayaNa dAsan madhavakkannan
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