Sri Vaishnava Sampradayam

"Sri Vaishnava Sampradayam- Some Salient points to ponder"
(Tiruvaeendrapuram Uruppattur Chakravarthi U.Ve. D. Soundararajan Swami, Chairman, Hayagriva Vidya Peetam & Editor, Kanchi Perarulalan)
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We have seen generations of Srivaishnavas who staying in such holy places like Kanchi, Srirangam etc., scrupulously observed the religious practices (anushTAnam) doing incessant Bhagavad Kainkaryam so that that the very mention of their names evoked respect and reverence.

We have also seen how the generations that followed slowly forgot these
practices, took to other occupations abandoning their own, due to economic and other compulsions.

We also see how the next generation is heading towards further degeneration and will become rudderless, losing their moorings, worse still, decrying our matham and Sampradayams and running after false gods, Samiyars and ParivAra devatas hoping to seek instant relief for their immediate but petty problems.

What a fall for the glorious tradition so laboriously built up by our
spiritual masters like NammAzhwAr, Nathamuni, Yamunamuni, Ramanujamuni and Swami Desikan!

Today, we have come to a stage when instead of aspirants seeking
enlightenment, the preceptors are compelled to carry the message to their doorsteps, only to be cold shouldered! To stop the rot, we have to educate ourselves or refresh ourselves first before proceeding to teach the younger generation.

It is in this context, that I have been asked and encouraged by revered Seva Swami to write some of the salient points in the form of short hints, so that those who desire but are too busy may yet have a chance to refresh their memory on the essentials of our Sampradayam. Since, some may be put off on hearing the very mention of "Tattvam", I have attempted to present it in a capsule form in as simple a manner as possible.
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There is an old saying that it is rare to get human life and that too without any disabling physical and mental defects. Rarer still is to be born into the Srivaishnava - Sri Desika tradition. Unfortunately, we are not aware of the treasures bequeathed to us by our forefathers.

We toil hard all the 24/7/365 running after the mammon without realizing that the wealth so built is but impermanent. We see so many investing in dubious financial schemes lured by high returns promised, only to lose the hard earned money!.

This is not to say that money is not needed, For running a family, it is absolutely necessary. It is not how much one earns that is important but how it is earned - whether on dharmic lines or not. Again, it is not how much one spends that is important but how it is spent - whether on dharmic lines or not.

This is possible only for those with character and good conduct. What can we do to acquire and nourish these? It is by refreshing ourselves with what our Sampradayam lays down because they are meant to elevate us spiritually. We should first familiarize ourselves with the basics before attempting to know deeper. With this in view, let us begin our study.

1. What is Religion (Matham)?
To put it simply, it is a code of conduct for regulating life on earth that has been laid down and followed from time immemorial.
2. What is Vedic Religion (Vaideeka Matham)?
Religion which accept the authority of the Vedas and are based strictly on the injunctions laid down therein. By this is precluded all those like Buddhism, Jainism, Islam, Christianity and many others which are outside the ambit of the Vedas (VedabAhyam).
3. What are Vedic Religions (i.e) those which accept the authority of the Vedas?
There are 3 branches of Vedic Religion viz., Advaita, Dvaita and
VisishtAdvaita.
Advaita: is based on the views of Aadhi Sankara. Those who follow this are called 'Advaitins" This is also known as "smArtha Sampradayam"
Dvaitam: This is based on the interpretations of Sri Aanandatheertha, the founder of Madhva matham. Followers of this are called " Dvaitins"
VisishTAdvaita: Though this has been in existence from time immemorial, it was Bhagavad RamAnuja who codified the views of earlier preceptors like NammAzhwAr. Natha muni and others. Hence, it is also known as "RamAnuja Darsanam". The followers of this are called "visishTAdvaitins.
It would appear that before the period of Sri Aadhi Sankara, this Vaideeka matham functioned without different interpretations.
4. What Religions are "Avaideekam"?
Those who either do not accept the authority of the Vedas or misrepresent the Vedic thoughts, started their own faiths which they claimed to be religions like ChArvAkam, Bouddham, Jainam etc. These are "Avaideekam"
5. What are Vedas?
Vedas also called "Sruti", consist of Rik, Yajus, Sama and Atharva recensions.Each is divided into two parts called "KhANDam" and 'SAkhai"
There are 7 KhANDas which prescribe the rituals (IshTis) like "Putra
KamEshTi" which can yield material benefits. These are also known as
"karmakhANdam". It is to explain these that Sage Jaimini wrote what is known as "Poorva mimAmsai in 16 Chapters.
The 'Sakhai" part contains the "Upanishads". Also called "Uttara MimAmsai" and "Sareeraka MimAmsai", it was written by Sage VyAsa himself. This is "Brahma Sutram" for which commentaries were written by Sankara, RamAnuja and others.





Sri Vaishnava Sampradayam- 2? ? Sri D. Soundararajan Swami, Editor,
?Sri Kanchi Perarulalan? of ?Sri Hayagriva Vidya PeeTam?
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6. What are Vaideeka Mathams?
Those philosophies which accept the authority of the Vedas are called Vaideeka mathams. These are
(1) Advaitam (2) Dvaitam and (3) VisishTAdvaitam.
(1) Advaitam: This is based on the interpretations of Aadhi Sankara. Those who follow this are called ?Advaitins? and their philosophy is ?SmArta SampradAyam?.
(2) Dvaitam: This is based on the interpretations of Sri Aanandatheertha, the founder of ?MAdva matham?. His followers are called ?Dvaitins?
(3) VisishTAdvaitam: These rare based on the interpretations of Bhagavad RamAnuja faithfully based on Sage BOdhAyana?s ?Vritti? on Sage VyAsa?s ?Brahma Sutram?. His followers are called ?VisishTADvaitins? and their philosophy is called ?Srivaishnava SampradAyam?.

It is this Vaideeka matham that was flourishing from the days of the Vedas as can be seen from the commonality of Gotrams and Pravarams among these three. It is also seen that before the advent of Adhi Sankara, this Vaideeka matham was a wholesome whole without any differences.

Due to the emergence of other faiths started in the names of individuals like Christianity after Christ, Islam after Mohammed Nabi, Budddhism after Gautama Buddha, Jainam after MahAveera etc., the foreigners (who came to trade but remained to rule us) had to find a term to denote our Vaideeka matham. As our land was known as India (named after River Sind), it was convenient for them to call our Vaideeka matham as ?Hinduism? and those who followed its philosophy the ?Hindus?. Thus, in effect, Hinduism is not the name of a religion but of a region who followed a way of life according to their holy Scriptures called the Vedas.

Sri Sudarsana Soori (a disciple of NaDAdur vAtsya varadAchArya SwAmi) wrote an explanatory work called ?SrutaprakAsika?. Swami Desika wrote another called ?TattvaTeekA? and the Tiruvoimozhi of Sri NammAzhwAr representing the 3rd thousand of the 4000 holy collects is the essence of the meaning of Vedanta for which ?TirukkurugaippiLLAn? wrote his ?Thiru AarAyirappaDI?





SRI VAISHNAVA SAMPRADAYAM- PART 3? (CONTINUED)
? SRI D. SOUNDARARAJAN SWAMI, EDITOR, ?KANCHI PERARULALAN?
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WHAT ARE ?SMRITIS??
?Smriti? means ?that which is remembered?. Ancient Rishis like Manu, Gauthamar, BharadwAjar and others have given deep thought to the Veda and Vedanta, remembered and have passed the essence of these through illustrations and stories in PurAnas, IthihAsas etc. They are known as ?Smritis?
WHO ARE PRAMATHAS?
Those who expounded our philosophy are known as ?PramAthas?. The lineage of successive AchAryas is as follows:
Before Kaliyuga: 1. SrimanNarayana(SrIdhara), 2. PeriyaPirATTI(SrI) and
3. SenainAthar (VishwaksEna)
During Kaliyuga: 4.NammAzhwAr (Satakopa) 5. Sriman Natha munigal 6. Sri UyyakkoNDAr (Sri PuNDareekAksha) 7 Sri maNakkAl nambi (Sri RAmamisra) 8. Sri AaLavandAr (Sri YAmuna muni) 9. Sri Periya nambi (Sri ParAnkusa dAsa) and 10. Sri EmperumAnAr (Sri Bhagavad RamAnuja).
After EmperumAnAr, two branches came into vogue viz., (I) Rahasya Parampara and (II) SrIbAshya, GitAbAshya, Bhagavad Vishaya Parampara.
(I) Consists of- 11, Sri KiDAmbi AachAn 12. Sri KiDAmbi RamAnujar 13. Sri KiDAmbi RangarAjar.
(II) Consists of 11. Sri Tirukkurugai PirAn piLLAn 12. EngaL AalwAn. 13. Sri NaDAdur AmmAL 14. KiDAmbi AppuLLAr followed by 15. Sri VedAnta Desikan.
Of these, while 4. NammAzhwAr is the founder of DrAviDa Vedam, the Munitraya Parampara is named after the three great munis viz., 5. Sri Nathamuni, 8. Sri YAmuna muni and 10. Sri RamAnuja muni. In addition to the above, Sri PiLLAN, Sri NaDadur ammAL and Swami Desikan are called PramAthas.




SRI VAISHNAVA SAMPRADAYAM- PART 4? (CONTINUED)
? SRI D. SOUNDARARAJAN SWAMI,
? CHAIRMAN, SRI HAYAGRIVA VIDYA PEETAM and
? EDITOR, ?SRI KANCHI PERARULALAN?
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8. PramAthAs (Continued from last Issue)
After Swami Desikan, the Paramparas like those of PeriyAsramam Srirangam Srimad AaNDavan, Srimad AaNDavan of PouNdarikapuram Asramam, Azhagiyasinghars of Sri AhObila Matam founded by AadhivaNN SatakOpar, BrahmaTantra Swatantra ParakAla matam AchAryas, Abhinava Desika Sri Uttamur VeerarAghavAchariar Swami, Sri MadhurAntakam Swami and the like who are propagating our SiddhAntam are all PramAthas

9. What are PramANams (Sources of knowledge)?
These are three in number.
(1) ?Prathyaksham? Those that which can be directly perceived by the sense organs.
(2) ?AnumAnam? Those that can be inferred though not perceptible to sense organs.
(3) ?Sabdam? Those that can be understood by the ?sound? words of the Great Rishis, since they are from the most reliable sources (AaptavAkhyas)


10. What are ?PramEyams?? (Those that ought to be understood)
These are three in number
(1) Tattvam (realities)
(2) Hitham (the means to attain the goal)
(3) PurushArtham (the goal to be attained)


(1) Tattvam is threefold
(i) ChEthana (sentient beings)
(ii) A-chEthana (insentient things)
(iii) Iswara ( The All- Sentient God)

(i) Chethanas are of three categories
(a) Baddhars: Those who are bound by their ?karma? are born again and again to experience the effects (good and /or bad) in accordance with their ?karma?. These are also called Nitya SamsAris (Bound forever by their karma and repeatedly take birth)
(b) Muktars: Those who adopt Bhakti or Prapatti and get rid of their karma get released from the bondage and attain Paramapadam to do service to the Lord at all times and in all manners.
(c) Nityars: Those who were never born and have no karma to their credit or debit and so do service constantly to the Lord in Paramapadam (e.g.) Ananthan, GaruDan, VishwaksEnar etc.

(ii) A-chEthanas are also of three categories:
(a) Prakriti: also called Moolaprakriti, TriguNam, avyaktham and PradhAnam. This is governed by three GuNas called Satvam, Rajas and Tamas. When all these three GuNas are in equilibrium, the great deluge (mahApraLayam) occurs. In all other times the GuNas constantly keep changing. From this emanates what is known as ?mahat?; from ?mahat? arises ?ahamkAra? which itself is of three kinds. From SAtvika ahamkAra arise ?manas?, and the five sense organs (JnAnEndriyas) and the five Motor organs (karmEndriyas) totaling 11 entities. From TAmasa AhamkAram arise what are known as ?TanmAtras? and the five ?buthas? known also as ?Panchabhoothas? of air, water, fire, ether and earth. Rajasa AhamkAram helps the other two in their efforts.(More about these in a later posting)
(b) KAlam: Time: This is omnipresent Everything in this world is governed by time factor (e.g.) kalpas, yugas, Varushas (years), ayanas (half years) mAsas (months), Fortnights, days, and subdivisions like hours, minutes, seconds, microseconds etc. They are also recognized as the Past, the Present and the Future.
(c) Suddha Satvam: This is a substance made of pure Satva GuNa, SrivaikunTam and all its appurtenances and the divine forms of the Lord (including iconic that we worship) are all made of this substance.

(iii) Iswara: This is BhagavAn or ParamAtma.
The following are His abodes?
(a) Param: His permanent abode is in Paramapadam or SrivaikunTam.
(b) Vyuham: This is also known as the milky ocean (ksheerAbdi) where He appears in the form of VasudEva, Sankarshana, Pradhyumna and Aniruddha.
(c) Vibhavam: These refer to the various incarnations the Lord took in different yugas to protect the righteous, to destroy evil and to establish the rule of Dharma.. Examples: NrisimhavatAram, Sri RamAvatAram, Sri KrishNAvatAram etc.
(d) AntharyAmi: This refers to the subtle manner in which the Lord resides in the hearts of all Chetanas.
(e) ArchA: This refers to the iconic form in which the Lord presents Himself in temples and homes of devotees.



Sri Vaishnava Sampradayam- Part 5? (continued)
? Sri D. Soundararajan Swami., Editor, ?Sri kAnchi PEraruLALan?
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11. What is ?Hitam?? The means that should be adopted for attaining ?mOksham?. These are of two kinds: Bhakti and Prapatti.

Bhakti: This is a long drawn out process extending to several lives and will have to observes ceaselessly like the incessant flow of oil ?ThailadhAra?. It is said that Sri Nathamunigal practiced this and initiated his disciple, Sri Kurugai Kavalappan Sri Rama Misra (ManakkAlnambi) instructed Sri AalavandAr to approach Sri KurugaikAvalappan and obtain the upadEsam of this yogarahasyam. For some reason, AalavandAr could not get the UpadEsam. It is believed that this means had disappeared after Sri Nathamunigal.

Prapatti: This is called ?BharanyAsam?, ?BharasamarpaNam? and ?UpAyAnushTAnam?. This is of four kinds:

1. SvanishTai: One who has understood clearly and is able to adopt the manner of performing this with its accessories can administer to one?s self. But, in the present day, none can be deemed to have this qualification and therefore this is not being adopted.

2. UktinishTai: This is for others who do not have any knowledge but desire mOKsham and that too at the end of their present lifetime. They should approach a proper AchArya and repeat as instructed by him.

3. AchAryanishTai: The AchArya who has taught the RahasyArthas to a Sishya undertakes to perform SaraNAgathi on behalf of the Sishya.

4. BhAgavatanishTai: This is for one who has no way to adopt any of the above. One is advised to approach another BhAgavata and get this done through such a BhAgavata.

12. What is PurushArtham? (Objectives of life). They have been identified as
1. Dharmam: which means carrying on life?s duties as prescribed in Dharma SAstras
2. Artham: Acquisition of wealth through Dharmic means.
3. KAmam: Enjoying conjugal life also as prescribed in the Dharma SAstras.
4. MOKsham: Attaining the lotus feet of the Lord.
To attain this MOKsham, certain prerequisites have been prescribed viz.,
1. AnukUlya Sankalpam: Taking a resolve to adhere strictly the commands of the Lord as revealed in the SAstras.
2. PrAtikulya Varjanam: Taking a resolve to abjure all that are the opposites of the above.
3. MahAviswAsam: The unshakeable faith that BhagavAn would certainly grant Moksham on performing this SaraNAgathi (Total unconditional surrender)
4. Aakinchanyam: The honest realization that one has no other means than the surrender mentioned above.
5. GoptrutvavaraNam: A formal fervent prayer to the Lord seeking protection.




Sri Vaishnava Sampradayam- Part 6? (concluded)
? Sri D. Soundararajan Swami. Chairman,
Sri Kanchi Perarulalan and Hayagriva Vidhyapeeta Stotra veda vedantha abivarthani sabha,
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Prapatti
12. (Continued) Has Prapatti to be done several times?
If Prapatti is done for securing ?mOksham, it should not be resorted to again. But, if one commits sins in the Post-Prapatti period out of ignorance, it will not affect the Prapanna. But, if these are committed willfully, one has to do what is called ?prAyaschitha prapatti? (atonement). If one does not do this even, One will be subject to some light punishment like disease or other discomforts but will not be denied mOksham. The only circumstances when a Prapanna forfeits mOksham is when he commits an unrequited, un-atoned ?apachAram? to another BhAgavata or AchArya.

13. What is meant by ?Pancha SamskArams??
Before one gets to do Prapatti, one is required to undergo ?Pancha SamskAram? through one?s AchArya. This consists of
(1) Tapa: Branding of the signs of the Conch and Disc of the Lord on one?s shoulders
(2) PuNDra: Wearing the sacred marks on the forehead and 11 other places with appropriate recitation of the Lord?s names.
(3) NAmam: Acquiring a name indicative of one?s subservience to the Lord.
(4) Mantram: Learning the important mantras of AshTAksharam, Dvayam, CharamaslOkam etc.
(5) Learning to perform TiruvArAdhanam at home.
Details of the mantras and their meanings must be learned at the feet of one?s AchArya. Book knowledge will not be efficacious.

14> What is meant by ?Grantha ChathushTayam??
All Srivaishnavas belonging to the Bhagavad RamAnuja Darsanam and Swami Desika Sampradayam are required to learn at the feet of their AchAryas, the following four scriptures :
(1) Sri Bashyam
(2) Gita Bashyam
(3) Srimad Rahasya Traya sAram
(4) Bhagavad Vishayam (a.k.a AzhwArs? AruLicheyals)

15. How are BhAgavatas classified?
They are
(1) EkAnthis: those who do not worship other deities and pray ONLY to BhagavAn for all their needs.
(2) ParamaikAntins: Those who do not ask for anything from the Lord except mOksham.
(3) Pasumpon like ParamaikAnthis: Those who do not ask for even mOksham

16. What ?Apacharams? should a Prapanna avoid?
They are-
(1) Bhagavad ApachAram: Transgressing the regimen (niyamams) prescribed in the SAstras which are the commands of BhagavAn and considering the iconic form as mere stone or metal.
(2) BhAgavta ApachAram: Disrespect or hurt to the devotees of BhagavAn in mind, speech or physically and evaluating them with reference to their economic position, appearance etc. and abusing them on their face or behind their back.
(3) Asahya ApachAram: Disrespecting one?s AchArya, stealthily learning his Upadesams, being unfaithful to the Guru?s interests, decrying Vedas etc.
For a Prapanna, these are the most heinous crimes that should be carefully guarded against under all circumstances.