வியாழன், 10 நவம்பர், 2011

Dhivya Prabhandam

Radhe Krishna 11-11-11






   sadagopan.org   Dhivya Prabhandam


                                                                                                                  
 
Sri Naathamunigal
The twelve AzhwArs flourished in south India somewhere between the fifth and ninth centuries of the first millenium. The Bhakthi movement in India got a great boost from their Tamil hymns, which are profound and spontaneous outpourings of their bhagavath anubhavam (the enjoyment of the Divine being). Their hymns add up to 4000 in number and are revered as "the sacred collect" (Dhivya Prabhandham). They house a rich vein of philosophical and theological ideas central to the VisishtAdvaitha VedAntham: TattvA (ultimate reality), HithA (the means for attainment of that reality) and the PurushArthA (the supreme goal of life) .In the second millenium, AchArya RaamAnujA developed further the theory of Supreme reality expounded by AzhwArs into a clear doctrine with all its philosophical implications and underpinnings.
Dr.S.M.S.Chari has commented in his excellent book on AzhwArs (Philosophy and the Theistic mysticism of the ALwArs) that the AzhwAr's works belong to the fourth period of development of Sri VaishNavam. He identifies Sri VaishNavam as the oldest monotheistic religion rooted inthe VedAs and upanishads that developedin four stages during its growth: (1) Vedic and Upanishadic period (2) IthihAsA and PurANic period (3)Agamic period and (4)the AzhwAr's period. The mystical hymns of the AzhwArs laden with the highest experience (anubhavam)of the Supreme being as Sriman NaarAyaNA is consistent with the teachings of VedAs, Upanishads, IthihAsAs, Saathvika PurANAs and Sri VaishNavite AagamAs.
The essence of the twenty four dhivy prabhandhams of the twelve AzhwArs as summarized by Dr.S.M.S.Chari is as follows: "The most striking feature of the Reality as portrayed prominently by the ALvArs is that the Supreme Being of VedAnthA is a personal God in the name of Sriman NaarAyaNA , who possesses not only infinite auspicious attributes but also a spiritual body bedecked with weapons and ornaments".
Swamy NammAzhwAr, who is considered as the doyen of all the AzhwArs considers this Supreme Reality (Sriman NaarAyaNA) as the One endowed with "infinite auspicious attributes par excellence". Swamy NammAzhwAr's definition of this Supreme Reality has been brilliantly summarized further by Dr.S.M.S. Chari this way: "He possesses infinite, unsurpassable bliss. He is essentially of the spiritual knowledge and bliss. He is distinct from the material objects, which are cognized by the sense organs and also (distinct) from the sentient souls, which can be comprehended by the mind cleansed of all impuriites through yogic practice. He exists at all times and in all places. There is none, who is higher than Him and equal to Him."
Dr.S.M.S. Chari goes on further to comment on the special relationship between this Supreme Reality and the sentients (jeevans) as well as the insentient (prakruthi). Dr.Chari states: "All the sentient beings and the non-sentient entities in the universe derive their existence (sattA) from that One Supreme Person. Their sustenance (sthithi) also is dependent on Him. All their activities are controlled by His will (Sankalpam). He abides in ALL that exists in the universe as their anthrAthmA and controls them from within. He pervade every particle of water in the ocean, every minute particle of ether and earth and all the subtle individual souls. Though He is in every object and in every place, He is invisible. He is the One, who creates the universe and dissolves it. The universe is organically related to the Supreme Being in the same way as the physical body is related to the soul within. This ParamAthman as a transcendental reality remains unaffected by the defects of the universe (and its beings) even though He is hidden in all objects as antharyAmin. The factthat ParamAthman though abiding in all entities in the universe is free from defects and also endowed with auspicious attributes reveal the two fold characteristic of Brahman known as Ubhaya-lingathvA, as pointed out by the VedAntha SUtrA and strongly upheld by the VisishtAdvaitha VedAnthA. This theory is fully reflected in the hymns of NammAzhwAr (and the other AzhwArs). The significant feature of the philosophical theory of reality is the
presentation of the concept of the organic relationship of body and soul. The SupremeBeing , which is equated with the universe is conceived as the Universal Soul (Athman) and all that exists in the universe as its body(SarIra). This concept of body-soul relation (SarIrAthma-bhAva) constitutes the unique doctrine of VisishtAdvaita VedanthA (PradhAna-paritanthrA) as expounded later by RaamAnujA. The relationship that exists between IsvarA and the universe is of the nature of AdhAra-AdhEya. That is, IsvarA is AdhArA, the Supporter and the universe is AdhEyA, the supported, as in the case of jIvA and the body".
Dr.S.M.S. Chari analyses brilliantly the concept of Godhead as a Supreme person (PurushOtthamA) and the way in which the Upanishads, IthihAsAs and PurANAs, AgamAs and the AzhwArs dwell on them. He says: "The concept of Godhead as a Supreme Person (PurushOtthamA) has several aspects. It covers God's essential nature (SvarUpA), the divine attributes (djivya-guNAs), the divine personality (dhivya mangaLa vigrahA), the divine incarnations (dhivya avathArAs), and the divine activities (dhivya leelAs). The Upanishads have accorded greater importance to the essential nature of God as the Supreme Being. The AgamA treatises have paid more attention to the visual aspects of the divine personality. The IthihAsAs and PurANAs, on the other hand, have emphasized the divine attributes and divine functions.The religious have developed their attention to such selected divine attributes as are of emotional appeal to the devotees. The AzhwArs on the other hand, have dwelt on ALL these aspects of the Divinity (Divine Attributes, Divine Personality, Divine Incarnations and Divine Activities). The uniqueness of the Dhivya Prabhandhams (of the AzhwArs) lies in presenting a grand description of the Divine Being full of emotional appeal to the devotees. "
The Dates of the Twelve AzhwArs Both VedAntha Desikan and MaNavALa Maamuni support the chronological order of the twelve AzhwArs in this sequence:
1. Poygai AzhwAr
2. PUthatthAzhwAr
3. PEy AzhwAr
4. Thirumazhisai AzhwAr
5. NammAzhwAr
6. KulasEkarar
7. PeriyAzhwAr
8. TonDaradippodi
9. PaaNAzhwAr
10. Thirumangai
ANDAL and Madhura Kavi are remaining two of the set of twelve AzhwArs. ANDAL is the avathAram of one of the divine consorts of the Lord and is the foster daughter of PeriyAzhwAr. Madhura Kavi is the prime disciple of Swamy NammAzhwAr. ANDAL and Madhura Kavi are thus contemporaries of PeriyAzhwAr and NammAzhwAr in a chronological sense.
There is a wide variation in the dates of the twelve AzhwArs. They range from dhvApara YugA to Kali YugA. Modern scholars accept dates ranging from the 5th to the 9th centuries A.D based on historical facts referred to in the Paasurams of the AzhwArs. It is important to know that the precise determination of the dates of birth and the length of their lives of the AzhwArs are not "really relevant" for the study of their philosophy and the understanding of their upadEsams as AchAryans to uplift those suffering from SamsAric afflictions.
The 24 Prabhandhams of the Tweve AzhwArs
The divine-collect of the Four Thousand has been classified into
24 individual prabhandhams with four parts.
The first part consists of the ThiruvAimozhi of NammAzhwA with
1,102 hymns.
The second part houses the Periya Thirumozhi of Thirumangai with
1,084 hymns along with ThirukkurunthANDakam (20 hymns) and ThiruneDunthANDakam (30 hymns).
The third part, MudalAyiram, is constituted by the two prabhandhams of PeriyAzhwAr (ThiruppallANDu and PeriyAzhwAr Thirumozhi), ANDAL (TiruppAvai and NaacchiyAr Thirumozhi) , KulasEkarar (PerumAL Thirumozhi) , ToNDaradippodi (ThiruppaLLIyezucchi and ThirumAlai), ThiruppANAzhwAr (AmalanAdhipirAn) , Madhura Kavi (KaNNInuNN SiRutthAmpu) and the Thirucchandha Viruttham of Thirumazhisai .
The fourth and the final part , IyaRppA , containsthe three ThiruvandhAthis of Mudhal AzhwArs(Poygai, PUtham and pEy),Naanmukhan ThiruvandhAthi of Thirumazhisai , the remaining three prabhandhams of Swamy NammazhwAr (Thiruviruttham , ThiruvAsiriyam and Periya ThiruvandhAthi) ,the three more prabhandhams ofThirumangai (ThiruvEzhukURRIrukkai , SiRiya Thirumadal,PeriyaThirumadal) and RaamAunsa nURRandhAthi ofThiruvarangatthu AmudanAr .
The dhivya Prabhandham (divine collect of 4,000 hymns) is considered as the elaboration of the three rahasyams, ashtAksharam, Dhvayam and Charama slOkam, sacred to the Sri VaishNava samprahdAyam.
The Commentaries on the Dhivya Prabhandhams All the 4,000 hymns have been commented on by our poorvAchAryAs. Among them, the entire set of of 24 prabhandhams have been commented on by only two poorvAchAryAs, PeriyavAcchAn PiLLai and the Periya ParakAla MahA Desikan.
The first of all these commentaries is by ThirukkurhaipirAn PiLLAn, a direct disciple of AchArya RaamAnujA; latter commissioned PiLLAn to write this commentary on Swamy NammAzhwAr's ThiruvAimozhi. This commentary is known as Bhagavath Vishayam and consists of 6,000 padis or granthAs (a unit of 32 letters). PiLLAn has followed his AchAryan's views strictly in this grantham. This commentary is terse and precise at the same time.Swamy Desikan salutes this commentary as the most authentic one to comprehend the mind and message of Swamy NammazhwAr.
There are seven other commentaries on ThiruvAimozhi in the following chronological order. Most of them, unless otherwise indicated are in MaNipravALam, Sanskritized Tamil:
1. NanjIyar (1113 A.D), the disciple of ParAsara Bhattar(9,000 padi)
2. PeriyavAcchAn PiLLai (1168 A.D)(24,000 Padi)
3. Vadakku ThiruveedhippiLLai (1167 A.D) (Idu 36,000 padi)
4. VaadhikEsari Azhagiya MaNavALa Jeeyar(1242 A.D),12,000 padi
5. RangarAmAnuja Muni (1650 A.D), Sanskrit Commentary : 9,000 padi
6. Periya ParakAla Swamy (1676 A.D),18,000 padi
7. SaakshAth Swamy (1700 A.D),24,00o padi.
Swamy Desikan's detailed commentary (Nigama parimaLa) unfortunately does not exist anymore. It would have been wonderful to enjoy the ParimaLam (fragrance) of Nigamam (Tamizh vedam) from NigamAntha MahA Desikan. We arefortunate however to have his other two Sanskrit works, Dramidopanishad SaarA and DramidOpanishad Taatparya-RathnAvaLi. To these commentaries, we have to add the insightful grantham of Azhagiya MaNavALa PerumAL Naayanar (brother of Sri PiLLai LokAcchAr and a contemproary of Swamy Desikan) dealing with the inner meanings of Swamy NammAzhwAr's ThiruvAimozhi. Among these commentaries those of Swamy Desikan, Azhagiya MaNavALa Jeeyar (1242 A.D), SaakshAth Swamy and Periya parakAla Jeeyar are close to PiLLAn's 6,000 padi. Those of Nanjeeyar, periyavAcchAn PiLLai and Vadakku ThiruveethippiLLai are considered by Dr.S.M.S Chari as somewhat independent commentaries of ThiruvAimozhi.




   sadagopan.org   Vedams & Upanishads  


                                                                                                                  

Lord Sri Lakshmi HayagrIvan
   
The two kinds of Knowledge: Para and apara vidhyAs
 
The great tradition of the transmission of knowledge thru AchArya Mukham is recorded in Mundaka Upanishad as a conversation between BrahmA, the creator and his eldest son, AtharvA about the knowledge of BRAHMAN, the corner stone of ALL knowledge. AtharvA taught what he had learned from his father to AngirA, who in turn taught it to SatyavAhA belonging to the clan of BharadvAjA; SatyavAhA passed that supreme knowledge in succession to Sage Angiras .
SaunakA, the celebrated grahasthA approached Sage Angiras and asked humbly: “O Illustrious sage! kasminnu BhagavO vig~nyAthE sarvamidham vig~nAtham bhavathee ? (What is that by the knowing of which all this becomes known?)
Sage Angiras replied: "two kinds of knowledge needs to be known according to the knowers of Brahman. They are the higher knowledge (parA) and the lower knowledge (aparA)"
Sage Angiras explained further that the lower knowledge is the Rig Veda, the Yajur VedA, the Saama VedA and Atharva VedA, SikshA (phonetics), kalpA (rituals), vyAkarNam (grammer), NirukthA (etymology), chandas (metre) and JyOthisham (astronomy); and the higher knowledge is that by which the imperishable Brahman is attained.
Sage Angiras said:" dhvE vidhyE vEdhithavyE ithi ha sma yadh BrahmavidhO vadanthi ParA chaivAparA cha "AparA are the four VedAs and their six angAs to understand the nature of DharmA and the ParA is the knowledge about the imperishable (akshaya) Brahman, which is the embodiment of DharmA. That omniscient, Omnipotent, all merciful Brahman has been defined as the source/origin, sustenance and dissolution of this multifaceted world according to the second Brahma sUthrA (JanmAdhyasya yatha:). That Brahman is cognized only through the scriptures, the sources of authoritative knowledge about Brahman (Saasthra yOnithvAth: Brahma-sUthram 1.3).The next Brahma sUtram goes on to point out that Brahman is the main purport of all Vedic and upanishadic texts (tatthu samanvayAth). Thus one can not dismiss the VedAs quickly as apara vidhyA and jump on to Para vidhyA. Rigorous study of the VedAs reveal to us the appproach to Brahman, the para VidhyA, the ultimate goal for us all.
The four categories of Knowledge in the VedAs
 
The four VedAs contain four important categories of knowledge related to DharmA:
(1) Injunctions and Prohibitions
(2) Valedictory (praise) and deprecatory passages
(3) MantrAs and
(4) Names
All these four are necessary to understand true DharmA or righteous duty from different angles. Thus an inquiry in to them through the study of the VedAs becomes an essential pre-requisite in one's journey towards the comprehension of Brahman (para VidhyA). The authority of the VedAs for us is supreme and final and hence a proper understanding of them with the help of a qualified AchAryA sets us on a safe footing to comprehend Brahman and achieve the parama purushArtham of Moksham. Our tradition is therefore called Vaidhikam or the one based on the authoritativeness of the VedAs.
The four kinds of Veda SamhithAs:
Atharva SamhithA
 
Rig, Yajur, Saama and Atharva samhithAs constitute the four VedA samhithAs. Each of them have more than one branch (SaakA). The oldest VedA is recognized as Rig Vedam and the youngest is the Atharva Vedam. Latter has nine branches or rescensions (navadhAatharvaNO veda:). These nine branches are: (1) PaippalAda (2) Tauda (3) MuNda (4) SaunakIya (5) Jaajala (6) Jalada (7) BrAhmaveda (8) Devadarsa and (9) ChAraNavaidya. Today, only two of the nine branches of Atharva Vedam (Saunakha and PaippalAda) are available to us. The Delhi Vedic trust has recorded the Saunakha sAkA .
The Atharva Veda samhithA has 5977 verses spread over 20 KhAndams (books/chapters). The khAndams are further subdivided into hymns and they in turn house a group of manthrAs. Some prefer to catalogue the Atharva Veda Text (SamhithA)into prapaathakAs (Lessons or lectures). Under this classification, there are 34 prapAthakAs that house the 5977 verses. Among NammAzhwAr's four Tamil Prabhandhams, Periya ThiruvanthAdhi is considered as the essence of Atharva Vedam.
The Delhi Vedic trust has recorded the 20 KhAndhams of Atharva Vedam in 14 audio tapes. I have now enjoyed listening to two of the twenty khAndams.
Rg Veda SamhithA
 
This ancient Vedam has 1,028 sUkthams (hymns) and contains in all 10,589 verses. These are grouped into either 8 KhAndAs or 10 MandalAs with 85 anuvAkAs (subsections). There used to be 21 sakAs (redactions) of the Rig VedAs. There is only one available today. That is Saakala SaakA. IythrEya Upanishad belongs to Rig Veda SamhithA. NammAzhwAr's Thiruviruttham is consdieres as the Veda SaarArtham of Rig Vedam.
The Delhi Vedic Trust has recorded Saakala sAkA in 27 ninety minute tapes. During my father's sahasrAbhshEkam celebration, there was one Rig Vedic expert from Mayavaram, who recited that samhithA. He was lost in the ghOsham of Saama and KrishNa yajur Vedams. My great desire to hear the authentic rendition of the Rig Vedam is now satisfied.
Yajur Veda SamhithA
 
This Vedam has 1975 verses grouped under 40 chapters known as adhyAyAs. The longest chapter has 117 "verses" and the shortest chapter has 13 "verses ". There are two Yajur samhithAs: Sukla and KrishNa (White and Black) samhithAs. The White Yajur Veda samhithA is also known as VajasanEyi -MadhyAndina Sukla Yajur vedam to distinguish it from KrishNa Yajur Veda or Taittiriya SamhithA, which is generally considered to be more close to a BrahmaNA rather than to a Sruthi. Most of the people in AndhrA and Tamil Naadu are KrishNa Yajur Vedins.
The two samhithAs have number of recensions in view of their wide popularity. These variations arose from a variety of textual differences and their applications in Vedic rituals. The two popular recensions of the Sukla Yajur Vedam are: MaadhyAndhina and KaaNva; the KrishNa Yajur Vedam has three recensions: kAtaka, Kapishtala-Kata and MaithrAyaNee.
Saama samhithA
 
In its importance in YaagAs and sacredness, Saama Veda SamhithAs rank next to Rig VedA. The Lord of GeethA however has put this Saama samhithA on the top of all four SamhithAs with His declaration that He is Saama VedA among the VedAs. This samhithA consists of hyms chanted by udhgAtri priests at the Soma YaagAs. Many of the hymns originate from Rig Vedam and have been rearranged without reference to the original order in the Rig Vedam and set to music. Only 75 verses of the total of 1,875 verses of Saama Vedam are not to be found in Rig Vedam. The remaining 1,800 verses are essentially the repetitions of Rig Vedic verses. The important distinction however is that they are sung instead of being recited. The Rig Vedam deals with knowledge and Saama Vedam deals with UpAsanA, Worship and DhyAnam.
According to one classification, the Saama samhithA is catalogued under two sections: PurvArchikA and UttarArchikA. Each archikA is subdivided into prapaathakAs and adhyAyAs. In another classification, the 1875 verses are grouped under FOUR categories:
1. PurvArchikA: 585 verses ( 1-585 )
2. AraNya KhAndam : 55 verses ( 586-640 )
3. MahAnAmnyArchikA : 10 verses( 641-650 )
4. UttarArchikA: 1225 verses ( 651-1875)
In singing, the priests of the Yaj~nams follow specific styles through alteration of prolongation, repetition, modulation, rests et al. These become the various styles of Saama GhAnams: congregational (GrAma gEya GhAnam), AraNya ghAnam (Forest song style), Uha ghAnam and Uhya GhAnam.
Saama Vedam had originally 1001 branches. We have very few left now. NammAzhwAr's celebrated Thiruvaimozhi is recognized as the Saama Veda SaarArtham.
Upanishads and Veda Saakaas
 
Upanishads are found in the concluding sections of the Veda Saakaas and hence are known as Vedanta or the end of the Vedas. There are four Veda Samhitas (Rg, Yajur, Sama and Atharva). The Yajur Vedam has two Samhitas known as the Krishna and Sukla Yajur Vedas. Hence, One can say that there are 5 Veda Samhitas, if we take into account the 2 Samhitas of Yajur Veda. Each of the 4 Samhitas referred to above has several branches or Saakaas. Each Saaka has a Karma Khanda dealing with the actions to beperformed and is made up of Mantras and Btrahmanaas. Latter deals with Upasana or meditation and has Aranyakas inside them for the benefit of those who have resorted to the quiet habitat of the forest to pursue their spiritual Quest. The Upanishads are found mostly in the Aranyaka section of the Vedas.
The traditional view is that Vysa Bhagavan has classified the four Vedas into 1180 Saakaas and each of these Saakaa is associated with an Upanishad. Hence, One anticipates 1180 Upanishads. According to this view, there must have been 21 Upanishads for the 21 Rg Saakaas, 109 for Yajurveda, 1000 for Sama Veda and 50 for the Atharva Veda. Most of these Saakaas have been lost with the passage of time and we are left with 108 Upanishads today. The breakdown among the 108 Upanishads according to the 5 Veda Samhitas are as follows:
1. Rg Veda : 10
2. Sama Veda :16
3. Atharva Veda: 31
4. Krishna Yajur Veda: 32
5. Sukla Yajur Veda: 19
 



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Lord SrI Varadharajan in Mohini Alankaram


This section deals with "question & answers". Here is the reprint of the various questions that have been asked by many bhakathas and were answered by Sri. Varadachari Sadagopan in various lists/forums. Please enjoy them.





















































































































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