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Re: Selected excerpts from MahA VidvAn Sri U.Ve. PerukkAraNai Swamy's ThiruppAvai Monograph: Part XIV-> Seventh day :Keesu Keesu yenRengum dinam

From: M.S.HARI Madabhushi Sarangarajan Hari (mshari_at_usa.net)
Date: Sat Dec 23 2000 - 12:49:50 PST

Dear Members,

> (3) In Sri BhAshyam , AchArya RaamAnujA did not
> use the Naamams of NaarAyanan, VaasudEvan , KrishNan ,
> Raaman et al. He used the saamAnya sabdhams like
> ParamAthmA , Para Brahmam instead . Vyasar , the Brahama-
> SoothrakArar used NaarAyana sabdham only in
> Linga bhUyasthvAthi adhikaraNam.
  
The linga-bhUyastvAthi adhikaraNam is in the third adyAyam 
third pAdam in brahma sUtra composed by Bhagavath vEda vyAsa.
It is the 19th adhikaraNam in the above mentioned pAda.

It is to be noted that there is only one sUtra in this adhikaraNam
which is "linga-bhUyasthvAth ... baleeya: thath api". This is the
43rd sUtra in the third chapter third pAda. This adhikaraNam
is in between pradAnAdhikaraNam and pUrva-vikalpAdhikaraNam.
The above quoted words of SrI SatakOpan swAmy are explained by adiyEn
as follows to avoid a presumable contradiction/deviation in this
context.

"sahasra-Seersha dEvamithyathra nArAyaNa SabdEna prakrutha dahara
vidyOpAsya mAthram na viSEshyathE | api thu sarva para vidyAsUpAsyam |
thanchinha bhUtha vAkya bhUyasthvAdEva | akshara-Siva-Sambhu-parabrahmAdi
Sabdai: sarvOpAsyAnanUdya nArAyaNathvam hi vidheeyathE | prakaraNAddhi
vAkyam baleeya: | thadapi Sruthi-lingEthyAdinOktham |"
- Bhagavath rAmAnuja yatirAja swAmy, vEdAntha sAram

In the thaiththreeyakam, the anuvAkam starting with "sahasra seersham
dEvam" identifies the para-brahman as nArAyaNa:. 

The subject (vishayam) is regarding upAysa-vasthu-dEvatha viSEsham. 
The identification of the dEvatha who is to be meditated upon by
the vidyA nishtas following dahara vidyA and other vidyAs mentioned
in the upanishads.

The doubt (samSayam) is "as the dahara vidyA is told here in this
context, is the upAysa is held as nArAyaNa: only in this vidyA or
the same dEvatha is held as upAsya in all the vidyAs?"

The opponent view (pUrva-paksham) is "nArAyaNa is meditated upon
only in dahara vidyA".

The establised truth (sidhdAntham) is "nArAyaNa is the only 
dEvatha known through all the common names like akshara, Siva, 
Sambhu: etc.,; This does NOT mean that pArvathi-pathi etc known
popularly as "Siva, Sambu" etc is nArAyaNa. But these are names of
nArAyaNa. The Sruthi has told the upAsya by various common names like
these in various prakaraNams and then has clearly identified the
upAsya vasthu by the proper (particular) noun nArAyaNa. nArAyaNa
is the purushOththama: parama-purusha: denoted in the purusha
sUktha - "sahasra Seersha purusha: ... hreeScha thE LakshmeeScha 
pathniow" - nArAyaNa is LakshmI pathi. The order of pramANams is Sruthi 
lingam, vAkyam, prakaraNam, sthAnam, samAkya. Of these pramANams, the 
former pramANam is prabalam (powerful, strong, well known & distinguished
to establish) than the latter pramANam in the order listed. Therefore, 
compared to the prakaraNam, vAkyam is more prabalam. This is
clearly establised in pUrva-mImAmsa itself (the order or pramANams
and their prabala-durbala vishayam). Therefore the artha-nirNayam
(ascertaining of the purport) is done here by the vAkya-balam.
It is ascertained here that SrIman nArAyaNa alone is declared by
the Sruthi to be meditated upon as upAsya by all upAsakas - that is
in all vidyAs. It is to be noted here that the mukthAnAm parama
gathi is also the same SrIman nArAyaNa. The dahara vidya in this
context does not restrict this upAsya only to itself by prakaraNA
pramANam alone; instead it means that the same nArAyaNa is meditated 
upon here in this vidyA also. Therefore, by vAkya pramANam, purport is
very easily ascertained that the only God nArAyaNa is the only upAsya in 
all the vidyAs mentioned in the Sruthi-Siras, which are upanishads.

The benefit (prayOjanam) is "the upAsya vasthu dEvatha viSEsham is
ascertained in the Sruthi for all vidyAs as SrIman NArAyaNa, who is
the unparalleled and unsurpassed supreme self, the jagath kAraNa
vasthu"

The gOdA-sudhA-swAdam (a commentary on our thAyAr AndAL's divine
TiruppAvai) (page 124, 5th paragraph, "keesu keesu" pAsura vyAkyAnam) 
mentions that "Bhagavath rAmAnuja (SrI BhAshya kAra: EmperumAnAr) did 
not use the names like nArAyaNa:, vAsudEva:, krishNa:, rAma: in his SrI 
BhAshya; but used only the sAmAnya sabdams-common-names denoting 
nArAyaNa; the sUtra kAra (Bhagavath vEda vyAsa:) also did the
same thing. But only in linga-bhUyastvAthi adhikaraNam (ie., in SrI 
BhAsya) the name nArAyaNa: is used. But our thAyAr AndAL uses this 
divine name three times (in her tiruppAvai). (nArAyaNanE namkkE parai 
tharuvAn, nArAyaNan mUrthy kEsavanai pAdavum, nAtRath-thuzhAi mudi 
nArAyaNan). Find it in mUla mantram and dwaya mantram"

(the nArAyaNa sabdam occurs three times in the rahasya trayam)

Now, let us visit the statement of SrI SatakOpan swAmy again:
> Vyasar , the Brahama-
> SoothrakArar used NaarAyana sabdham only in
> Linga bhUyasthvAthi adhikaraNam.

Though linga-bhUyastvAthi adhikaraNa sUtra is not having
the name, knowing this the scholars have written like this.
This means that only Bhagavath rAmAnuja YatirAja swAmy
ascertained the sUtrakAra's hrudayam - Therefore, only
one person has written commentary on Brahma sUtra. That
one and only person is the divine incarnation of SrImath
Adi SEsha who is our Bhagavath rAmAnuja yatirAja swAmy.
The one and only commentary on Brahma sUtra is SrI BhAsyam.

I thank and appreciate our SrI SatakOpan swAmy for sharing
the wonderful English translations of portions of the extraordinary 
commentary gOdA-sudhA-swAdam. After reading some of the original 
text portions from gOdA-sudhA-swAdam, I feel that it is 
looking like a wonderful commentary on SrImath abhinava 
dESika U.Ve.UtthamUr VeerarAghavAchArya swAmy's prabanda-rakshai
which is available for TiruppAvai also.

I will appreciate comments from (traditional) ubhaya vEdAntha vidwAns.
 
Thanks & Regards
M.S.HARI rAmAnuja dAsan.

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