ராதே கிருஷ்ணா 13-02-2016
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WORKS OF VEDANTA DESIKA 
I. TAMIL POETIC WORKS
To download this collection of poems, click here for the DOS version (zipped) or here for the Unix version (tarred and gzipped).
II. SANSKRIT
III. PRAKRIT
IV. MANIPRAVALA WORKS
Step 5: mângalya dhâraṇam
There is no Veda Mantram for tying the mangala sutram (auspicious thread) around the neck of the bride by the groom. The latter takes the mangala sutram in his hands and recites the following verse:
An Explanation of the Vedic Ritual of Yajur Upakarma,
known in Tamil as "Avani Avittam"
by Vijayaraghavan Srinivasan
for the Sri Vaishnava Home Page
August 14, 1997
2 See Candrika which is a commentary of Vyasa-tirtha on Tattvaprakasika of Jaya-tirtha on Sri Madhva's Sutra-Bhasya wherein the Sri-Bhashya is criticised. And also see Siddhantasiddhanjana of Krsnananda-yati on Sri Sankara's Sutra-bhasya wherein the Sri-Bhashya is criticised. The Sivarka-manidipika also contains considerable criticism of the Sri-Bhashya. (↑)
3 Tattva-sandarbha: इत्यनेन प्रमितमहिम्नां साक्षात् श्रीप्रभृतितः प्रवृत्तसम्प्रदायानां श्रीवैष्णवाभिधानां श्रीरामानुजभगवत्पादविरचित श्रीभाष्यादिदृष्टमतप्रामाण्येन मूलग्रन्थस्वारस्येन चान्यथा च । — अच्युतग्रन्थमाला-कार्यालयः, Page 74-75. (↑)
4 ब्रह्मशब्देन स्वभावतः निरस्तनिखिलदोषः अनवधिकातिशयासङ्ख्येयकल्याणगुणगण: पुरुषोत्तमोऽभिधीयते । (↑)
5 अस्य — अचिन्त्यविविधरचनस्य नियतदेशकालफलभोग-ब्रह्मादिस्तम्ब-पर्यन्तक्षेत्रज्ञ-मिश्रस्य जगतः, यतः — यस्मात् सर्वेश्वरात् निखिलहेयप्रत्यनीकस्वरूपात् सत्यसङ्कल्पात् ज्ञान-आनन्दाद्यनन्तकल्याणगुणात् सर्वज्ञात् सर्वशक्तेः परमकारुणिकात् परस्मात् पुंस: सृष्टिस्थितिप्रलयाः प्रवर्तन्ते तत् ब्रह्मेति सूत्रार्थः । (↑)
6 उपबृह्मणं नाम विदितसकलवेदतदर्थानां स्वयोगमहिमसाक्षात्कृत- वेदतत्वार्थानां वाक्यैः स्वावगतवेद वाक्यार्थव्यक्तीकरणम् । सकलशाखागतस्य वाक्यार्थस्य अल्पभागश्रवणात् दुःखगमत्वेन तेन विना निश्चयायोगात् उपबृम्हणम् हि कार्यम् एव । — I Adhikarana (↑)
7 व्युत्पत्त्यभावः प्रतिपत्तिदौष्थ्यम् अन्येनसिद्धत्वम् अथाफलत्वम् । एतानि वै सूत्रचतुष्टयेन आनारम्भमूलानि निराकृतानि । — Tattva-tika, Kanchi Edition, p.9 (↑)
8 न च सर्वात्मत्वानुसन्धानातिरेकेण परस्मिन् ब्रह्मणि जीवत्वानुसन्धानम्, जीवे च परब्रह्मत्वानुसन्धानं तथ्यं सम्भवति । — Sri-Bhashya: 3.3.37
भेदाभेदवादे तु ब्रह्मण्येव उपाधिसम्सर्गात् तत्प्रयुक्ताः जीवगताः दोषाः ब्रह्मण्येव प्रादुःष्युः इति ॥। केवल भेदवादिनां च अत्यन्त- भिन्नयोः केनापि प्रकारेणैक्यासम्भवाद् एव ब्रह्मात्मभावोपदेशा न सम्भवन्तीति सर्ववेदान्तपरित्यागः स्यात् । — Sri-Bhashya: Maha Siddhanta (↑)
9 त्रय्यन्तनिष्नातास् तु निखिलजगदेककारणस्य अशेषहेयप्रत्यनीकानन्त- ज्ञानान्दैकस्वरूपस्य स्वाभाविकानवधिकातिशय-असङ्ख्येय-कल्याणगुणकरस्य सकलेतरविलक्षणस्य सर्वात्मभूतस्य परस्य ब्रह्मणः शरीरतया प्रकारभूतस्य अनुकूलापरिच्छिन्नज्ञानस्वरूपस्य परमात्मानुभवैकरसस्य जीवस्य अनादिकर्मरूपाविधातिरोहितस्वरूपस्य अविधोच्छेदपूर्वकस्वाभाविक परमात्मानुभवम् एव मोक्षम् आचक्षते । — Sri Bhashya 1.2.12 (↑)
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Sri Ranganathar Temple construction : Part 2
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From: Sadagopan (sgopan_at_computer.net)
Date: Mon Mar 30 1998 - 19:06:23 PST
Date: Mon Mar 30 1998 - 19:06:23 PST
Dear BhakthAs of Sri RanganAthA : The thoughts about Sri RangEsa PurOhithA , Sri ParAsara Bhattar are still swirling my head . I will dwell some more on this extaordinary devotee of Sri RangarAjA . According to one anecdote , during the last moments of his life on earth at Srirangam , Bhattar was asked by one of his grief-stricken shishyAs , whether he would indeed like to go to Sri Vaikuntam . The great devotee of Sri RanganAthA replied with feeling : " Yes , I will first travel to Sri Vaikuntam and have the darsanam of Sri VaikuntanAthan there to satisfy my curiosity whether he is as enthralling and captivating as our RanganAthA . If Sri VaikuntanAthan does not match up , I will return right back to this bhUlOkam and continue to serve our Rangan .I do not really pay much attention to the SaasthrAs declaring that there is no return to this earth for one , who reaches Sri Vaikuntam " . That speaks volumes about the devotion of Bhattar for Sri RanganAthA . In a similar spirit , ThiruppANa AzhwAr declared that " yenn amudhanaik kanda kaNNgaL maRRonrinaik kANAvE " in one of his ten paasurams . AzhwAr declared here that his eyes will not care to see any one or anything after soaking in the nectar of the beauty of Sri RanganAthAn . It is pertinent to point out that Swami Desikan chose the title of Sri Bhagavadh DhyAna sOpAnam for a sthOthram he composed in honor of Sri RanganAthA . He did not name it , " Sri RanganAtha DhyAna sOpAnam " because he wanted to emphasize the nature of RanganAthA as the supreme BhagavAn with the six auspicious attributes . Coming back to Parasara Bhattar's enjoyment of Azhagiya MaNavALan , the whole pUrva sathaka of Sri RangarAja sthavam of Bhattar instructs us about the blessings and grandeur of worshipping Sri RanganAthA at Srirangam. The kramam (sequence ) is as follows :taking a sacred bath in Cauvery , entering the grand temple ,taking another purificatory bath in chandra pushkariNi , worshipping the AzhwArs , offering salutation to Sri Ranga VimAnam , and then standing next to the special pillar inside the garbha graham known as KalyANa sthambham ( maNat thUNN ) and being lost in the bliss arising from the darsanam of the Sesha sAyee with His divine consorts . Worshipping the AzhwArs and particularly NammAzhwAr through the recitation of his paasurams on Sri RanganAthA ( Thiruvaimozhi 7.2) was very important to ParAsara Bhattar. In these paasurams , NammAzhwAr describes his pathetic state of existence resulting from his seperation ( vislEsham ) from his Lord . He cries out in viraha tApam as ParAnkusa Naayaki . According to traditional accounts , Bhattar was overcome by the depth of feelings of NammAzhwAr for "her" nAyakan in these paasurams and used to say : " We are not fit to appreciate the AzhwAr's intensity of love nor can we fathom his yearning and desire for the union with the Lord .We are simply reciting these paasurams without understanding even an iota of the AzhwAr's true feelings " . Sri RanganAtha eulogized by eleven AzhwArs ( pathinmar paaDiya PerumAL ) resides in " the aarAtha aruLamudham pothintha Koil " according to Swami Desikan's description in AdhikAra Sangraham . He listens to the thousand verses dedicated to Him by NammAzhwAr ( vaan thihazhum solai mathiLarangar vaNN puhazh mEl aanRa Tamizh maRaigaL aayiram ) and allocates that naivEdhyam to the ArchA mUrthys of other divya dEsams .The adopted child of Sri RanganAthan , Parasara Bhattar refers to this allocation of Thiruvaimozhi paasurms by Sri Rangapureesan . Parasara Bhattar's nirvAhams(intrepretations ) of Thiruvaimozhi are famous . He was fond of quoting Thiruvaimozhi Paasuram relating to the Lord reclining on AdhisEshA : " pAmpaNayAn seer kalantha soll ninainthu pOkkArEl , soozh vinayin aazh thuyarai yenn ninainthu pOkkuvar ippOthu ? " ( Meaning ) : How are they (people )going to banish the sorrows of their samsAric afflictions , if not by reflecting on the words glorifying the anantha kalyANa guNAs of the Lord reclining on his serpent bed at Srirangam now ? " . That is why the AzhwAr/AchAryA's divya sUkthis are important for us to recite instead of saying something on our own .The power of their anubhavam lasts even today and will last forever. The Lord relates to it , when we recite them . One such divya sUkthi is the Sri RanganAtha SthOthram of Parasara Bhattar consisting of 6 main slOkAs and two more stray verses . As a result of his displeasure over the BhAgavadhApacharam committed by the ruling king ( Veera Sundara Bhramma rAyan )of Srirangam , Bhattar reluctantly left Srirangam and settled at GOshtipuram ( ThirukkOttiyUr ) for a short time . There , he missed the sevai of Sri RanganAthan and the nithyOthsavams at Srirangam . He pined for the darsanam of Sri RanganAthan and mentally invoked the Lord reclining on the five-headed Adhi sEshan in the middle of Cauveri and KoLLidam in the first slOkam of his Sri RanganAtha sthOthram in an evocative manner : saptha prAkAra madhyE sarasija- mukuLodhbhAsamAnE vimAnE KaavEri madhya dEsE mridhutara- paNirAt bhOgya paryanka bhAgE I nidhrA mudhrAbhirAmam katina- katisira: pArsva vinyastha hastham PadmAdhAthree karAbhyAm parichitha- charaNam RANGARAAJAM bhajEham II ( Meaning ) : In the center of Ubhya KaauvEri and in the middle of the seven ramparts ( prAkArams ) and under the Sriranga vimAnam resembling a giant lotus bud rests our beautiful Lord RanganAthA on His beautiful bed of Adhi SeshA in the state of Yoga NidhrA with His right hand close to His crown and the left hand on the left side pointing to His sacred feet . I pay my obesiance to that SaraNyan , Sri RangarAjan . Now , Bhattar is overcome with sorrow over the thought of being separated from his Lord and pines for the darsana soubhAghyam of Sri RanganAthan in his second verse : kasthUree kalithOrdhva punDra- tilakam karNAnthalOlEkshaNam mugdha smEra manOharAdharadalam mukthA kireetOjjvalam I pasyan maanasa pasyathOhara- rucha:paryAyapankEruham SrirangAdhipathE : kadhA nu vadhanam sEvEya bhUyOpyaham II ( Meaning ) : When am I going to have the blessings of enjoying the beautiful face of the mind-stealer (chitthApahAri), Sri RanganAthA adorned by the fragrant urdhva punDra tilakam made up of kasthUri parimaLam , possessing the steady eyes that extend up to His ears , having the lips enriched by the most natural captivating smile, the shining pearl crown and the face resembling in softness and beauty of a just-blossoming lotus ? In the third slOkam , Bhattar laments about his durbhAgyam and asks the Lord , when he ( Bhattar ) is going to stand next to Him and sing about His names : kadhAham kAuvEreetaDa parisarE RanganagarE sayAnam BhOgeendrE satha maNi syAmaLa ruchim I upAseena: krOsan Madhumathana! NaarAyaNa ! HarE ! MurArE ! govindEthyanisam apanEshyAmi divasAn II ( Meaning ) : When am I going to have the bhAgyam of standing next to that Lord with the hue of Indra neela gem resting on Adhi SeshA and have his darsanam and sing raptourously His names , " Madhumathana ! NaarAyaNa ! HarE ! MurArE ! Govindha ! " and spend the days of my life this way ? Such longings continue and in the next slOkam , Bhattar longs for the day of return to Srirangam and taking his purificatory bath in the sacred waters of KaavEri river : kadhAham kAvEri vimala salilE veetha kaalEshu bhavEyam tattheerE sramamushi vasEyam ganavanE I kadhA vaa tam puNyE mahathi pulinE mangala guNam bhajEyam RangEsam kamala nayanam sEsha sayanam II ( Meaning ) : When am I going to have the blessings of sevaa bhAgyam of the lotus-eyed Lord , Sri RangEsan , resting on His soft and comfortable serpent bed ? When am I going to be blessed to take my snAnam in the cool and sacred waters of KaavEri river and become sinless? When am I going to gain the boon of living in the verdant groves on the bank of this sacred river and worship my Bewitching Rangan ? In the subsequent slOkam , Bhattar is deeply worried about his good fortune that would permit him to return to the kshEthram of his beloved Lord and he laments : pUgee kaNDa dhvayasa sarasasnighdha neerOpakantAm aavirmOdhasthimitha sakunAnudhitha bhramaghOshAm I maargE maargE pathika nivahai: unchyamAnApavargAm pasyEyam thaam punarapi pureem Srimatheem RangadhAmna : II ( Meaning ) : Will I ever have the soubhAgayam to return to the sacred Srirangam , where the waters of KaavEri flow up to the neck of the arecanut ( kamuhu) trees with its sweet and plesant waters ? will I ever have the darsana soubhAgyam of the happy birds ( SaarikA birds ) , which repeat the Veda manthrams in their state of Joy as residents of Srirangam and where the throngs of the bhAgyasAlis gather together the assembly of wealth ( sampath Samriddhi ) known as Moksham as a result of their visits ? Will I ever have the good fotune to visit that KshEthram of Sri RanganAthA ? Like Kulasekara AzhwAr begged Sri VenkatEsA of Thirumalai to be born as anything on the sacred hills, Bhattar asks in the next slOkam to be born even as a lowly dog in Srirangam . Here is his prayer: na jAthu peethAmrutha mUrchithAnAm nAkoukasAm nandhavADikAsu I' RangEsvara! tvath puram aasrithAnAm rathyAsunAm anyatamO bhavEyam II ( Meaning ) : Oh , RanganAthA ! I will never want to be one of the devAs , who drink nectar in the gardens of IndrA and feel inebriated with joy from that kind of experience . May I be blessed instead to be born as a dog in the streets of Your Sriranga KshEthram ( to be near You and have Your darsanam as you go around the streets of Your rajadhAni during Your Uthsavams ) . With the above slOkam , the Sri RanganAtha SthOthram is over . There are however two more stray verses( Mudhagams) , which are always recited . These two might have been composed at another time by Bhattar . The first of the two has connections to the wish to be born as a lowly dog in Srirangam . One morning , Bhattar was rushing to the temple to execute his duties as SrirangEsa PurOhithar . A devotee came out of the temple and told the passing Bhattar that a dog strayed into the Sannidhi and therefore a group of people were conducting Saanthi Homam and puNyAhavAchanam to purify the inner precincts . This devotte was somewaht skeptical about the motives of those performing the homam and mentioned that the group was doing the homam for their own personal benefit .On hearing that , the amused Bhattar composed this slOkam and placed it at the feet of His Lord : asannikrushtasya nikrushtajanthO- mithyApavAdhEna karOshi sAnthim I tathO nikrushtE mayi sannikrushtE kaam nishkruthim RangapathE karOshi ? II ( Meaning ) : Oh , RanganAthA ! You are having the saanthi homam performed under the pretext of a dog that entered Your sannidhi . That event however did not happen .What are You going to do now , when the lowliest of the lowliest , myself has arrived at Your side ? What kind of santhi homam are you going to get done to sanctify Your sannidhi ? This is the context of the origin of Bhattar's seventh slOkam that we recite . In the concluding slOkam , Bhattar lists a number of Divya desams like Srirangam dear to AchAryA RaamAnujA's heart : Srirangam karisailam anjanagirim thArkshyAdhri Simhaachalou Sri kUrmam PurushOtthamam cha BhadareenArAyanam naimisam I Srimadh DwAravathee PrayAga- MadhurA AyOdhyA GayA: Pushkaram SaaLagrAma girim nishEvya ramathE RaamAnujOyam muni: II ( Meaning ) : Our great AchArya RaamAnuja had stayed with affection ( uhandhu yezhuntharuLinAr) at Srirangam , Hasthigiri ( Kaanchi ) , Thiru Venkatam , AhObilam , SimhAchalam , SreekUrmam , PurushOtthamam ( pUri Jagannatham ), BhadrikAsramam , NaimisAraNyam , Srimadh DwArakai ,PrayAg , Vada Madhurai , AyOddhi , Gaya , Pushkaram and SaalagrAmama giri . The greatness of the mukthi kshEhtrams is saluted here with Srirangam at the front end . Such Srirangam and its KshEthranAthan is going to take His residence at Pomona , New York in few months . May I appeal to you to help generously to complete the temple fit for His residence and be there to receive Him with Poorna Kumbham on the day of His arrival soon ? Please contact me or Dr.Venakat Kanumalla ( kanumalla@hotmail.com ) for information on how you can accelerate this Kaimkaryam towards its finish line . The birthdays of the divya dampathis of Srirangam ( Revathi for Sri RanganAthan and Uttaram for Sri RanganAyaki ) are fast approaching . Sri Rama Navami is coming close . The new Tamil , Telegu and kannadA new Year is about to be born. During the occasion of these auspicious events , May I appeal to you all to help in every way you can with this kaimkaryam ? In the next posting on Sri RanganAthA , I will cover the salutations of Saint ThyagarAja ( Sriranga Pancha Rathnam ) and Sri Mutthuswami Dikshithar's tribute to Sri RanganivAsan in raagams BrindhAvana SaarangA and others . Sri RangEsa CharaNou SaraNam PrapadhyE ParAnkusa Daasan , Oppiliappan Sannidhi VardAchAri SadagOpan
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Stotras of Vedanta Desika
Sri Desika's Sanskrit Poems of PraiseStotras
1. Hayagriva Stotram - Summary, Details, Devanagari Text
In Praise of Hayagriva, the horse-faced form of Lord Vishnu. 2. Garuda Panchasat - Summary, Devanagari Text
Fifty Verses on Garuda. 3. Devanayaka Panchasat - Summary, Details, Devanagari Text
Fifty Verses on Devanayaka, the Lord of Tiruvahindrapuram. 4. Achyuta Satakam - Summary, Details, Devanagari Text
A Hundred Verses on Achyuta, the Lord of Tiruvahindrapuram. 5. Raghuveera Gadyam - Summary, Devanagari Text
A Prose Poem on Rama, the Hero of the Raghus. 6. Gopala Vimsati - Summary, Translation, Devanagari Text
Twenty Verses on the Cowherd Boy. 7. Dehaleesa Stuti - Summary, Devanagari Text
In Praise of the Lord of the Verandah. 8. Varadaraja Pancasat - Summary, Details, Devanagari Text
Fifty Verses on Varadaraja. 9. Ashtabhuja Ashtakam- Summary, Details, Devanagari Text
Eight Verses on the Eight-Armed One. 10. Vegasetu Stotram - Summary, Details, Devanagari Text
In Praise of Vega's Bridge. 11. Kamasika Ashtakam - Summary, Details, Devanagari Text
Eight Verses on the Seated God of Love. 12. Saranagati Deepika - Summary, Details, Devanagari Text
Light on Taking Refuge. 13. Paramartha Stuti - Summary, Devanagari Text
In Praise of the Supreme Goal. 14. Sudarsana Ashtakam - Summary, Details, Devanagari Text
Eight Verses on Sudarsana. 15. Shodasaayudha Stotra - Summary, Devanagari Text
In Praise of the Sixteen Divine Weapons. 16. Daya Satakam - Summary, Devanagari Text
A Hundred Verses on Compassion. 17. Vairagya Pancakam - Summary, Details, Devanagari Text
Five Verses on Dispassion. 18. Bhagavad Dhyana Sopanam - Summary, Details, Devanagari Text
Staircase of Contemplation on the Lord. 19. Sri Stuti - Summary, Devanagari Text
In Praise of Sri, the Divine Mother. 20. Bhu Stuti - Summary, Devanagari Text
In Praise of Mother Earth. 21. Goda Stuti - Summary, Devanagari Text
In Praise of Goda (Andal). 22. Dasavatara Stotram - Summary, Details, Devanagari Text
In Praise of the Ten Holy Incarnations. 23. Yatiraja Saptati - Summary, Devanagari Text
Seventy Verses on the King of Ascetics (Ramanuja). 24. Nyasa Tilakam - Summary, Details, Devanagari Text
Ornament of Surrender. 25. Nyasa Vimsati - Summary, Details, Devanagari Text
Twenty Verses of Self-Surrender. 26. Nyasa Dasakam - Summary, Details, Devanagari Text
Ten Verses of Self-Surrender. 27. Garuda Dandakam - Summary, Devanagari Text
A Dandaka on Garuda. 28. Abhiti Stava - Summary, Devanagari Text
A Prayer for Freedom from Fear.
A. Desika Mangalam - Summary, Devanagari Text
A Benediction of Sri Desika. B. Divya Desa Mangalasasanam - Summary, Devanagari Text
A Benediction of the Lord's Holy Places of Residence.
About the Contributors
The stotra summaries are by the late Sri D. Ramaswamy Ayyangar, a great rasika of Desika's sri suktis. They were originally published in 1973 by the Bombay Desika Sabha.
The detailed expositions and translations are by various members of the Bhakti Discussion Group. Particular mention should be made of Sri V. Sadagopan and Sri N. Krishnamachari.
The Devanagari texts are thanks to the great efforts of Sri Sunder Kidambi.
Add/View comments on this page.
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Works
- Vedarthasangraha - Summary of the Meaning of the Vedas
- Vedanta Sara - Essence of Vedanta
- Sribhashya - The Glorious Commentary [on the Brahma-Sutras]
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(brindavanam)
यो नित्यम् अच्युतपदाम्बुजयुग्मरुक्म-
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अस्मद् गुरोर्भगवतोऽस्य दयैकसिन्धोः
रामानुजस्य चरणौ शरणं प्रपद्ये ॥
yo nityam acyuta-padâmbuja-yugma-rukma-
vyâmōhatas taditarâṇi tṛṇâya mēnē |
asmad gurōr bhagavatō’sya dayaikasindhōḥ
râmânujasya caraṇau śaraṇaṁ prapadye ||
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Sri Vaishnava : Alvars Add/View Comments
Alvar means one who is "immersed" in the experience of God, the omnipresent mysterious One. Tradition reckons 12 Alvars. They come from all walks of life and all strata of society and include in their ranks one woman. Between the fifth and ninth century, in the Tamil-speaking region of South India, these saints revitalized the Indian religious milieu, sparking a renewal of devotional worship throughout the subcontinent. Traveling from place to place, from temple to temple, from holy site to holy site, they composed exceedingly beautiful poetry to their Divine Beloved, Vishnu, as an expression of their love for Him. Anyone can see why their poetry was so attractive; at once both impassioned and philosophical, their words cut across all barriers of caste and class, attracting all to their faith. In doing so, they sculpted a new religious heritage of intensely emotional bhakti, or love of the Divine, whose impact is still felt today in the Indian religious life.
Not yet represented: Madhurakavi Alvar. I will also replace
Poykai
Bhutam
Pey
Tirumazhisai
Nammalvar
Periyalvar
Andal
KulasekharanMadhurakavi
Tondar-adi-podi
Tiruppaan
Tirumangai
the poor quality photographs with better ones in the near future.The Alvars composed approximately 4000 Tamil verses. In the 9th-10th centuries, the philosopher-saint Nathamuni went to extraordinary efforts to recover these verses from near oblivion. Nathamuni arranged them as the Divya Prabandham, or Divine Collection, set many of them to music, and rejuvenated the tradition of formally reciting them in temples.
Mani Varadarajan Last modified: Tue Apr 13 13:54:38 PDT
WORKS OF VEDANTA DESIKA I. TAMIL POETIC WORKS
To download this collection of poems, click here for the DOS version (zipped) or here for the Unix version (tarred and gzipped).
II. SANSKRIT
Philosophical Works
Poetic Works
III. PRAKRIT
IV. MANIPRAVALA WORKS
Tani Rahasyas
Amritaranjani Rahasyas
Amritasvaadini Rahasyas
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The Vedic Wedding Ceremony
Contents (hide)
Veda mantras or sacred hymns play a key role in every step of the traditional Hindu marriage. The mantras for this ceremony come mostly from the ṛks housed in the tenth mandala of the Rg Veda, where Sūrya, the daughter of the sun god, is given in marriage to a bridegroom by the name of Soma. These mantras are mostly fromSection 10.85.- Step 1: vâk dânam
- Step 2: kanyâ dânam
- Step 3: vara prekshaṇam
- Step 4: mangala snânam and the wearing of the wedding clothes by the bride
- Step 5: mângalya dhâraṇam
- Step 6: pâṇi grahaṇam
- Step 7: sapta padi
- Step 8: pradhâna homam
- Step 9: Stepping on the grinding stone
- Step 10: lâja homam
- Step 11: gṛha praveśam
- Step 12: prâviśya homam
Many Divya Desams have references in their traditional histories (sthala purâṇas) to the Lord seeking the hand of Maha Lakshmi, who is raised by a maharishi after discovering her as an infant of divine origin (ayonijâ). For instance, in Oppiliappan Koil, Markandeya Maharishi accedes to the request of Sriman Narayana who seeks the hand of his daughter Bhūmi Devi. She was found as a child in thetulasi forest by the Maharishi. At Kumbakonam, Sarngapani weds Komalavalli, the daughter of Hema Maharishi. AtThiruvahindrapuram, Hēmâmbujavalli, the daughter of another rishi, marries Dēvanâthan in a Vedic ceremony. At Tirupati, Srinivasa marries Padmavati after seeking her hand from her father, Akasa Rajan. At Tiru Idavendai, the Lord got the name of Nitya Kalyâṇar through his marriage to the 360 daughters of Kalava Rishi. He married them each one a day and made them all into one named Akhilavalli Nacciyar.
The most celebrated one is the wedding of Andal and Ranganatha. Ranganatha seeks the hand of Andal from her father Periyalvar and weds her in a ceremony at Srivilliputtur. Andal had previously dreamt about this marriage and recorded the wedding in detail in her Nacciyar Tirumozhi, Varanamayiram section, exactly as prescribed in the Vedic ceremony.
In the following sections, I will describe the steps of a Vedic wedding and their significance.
Step 1: vâk dânam
This step is a part of Kanya Varanam, where the groom-to-be (brahmachari) sends two elders on his behalf to the father of a girl whom he wishes to marry. The elders convey the message of the brahmachari and ask for the daughter’s hand. The two mantras in the form of brahmachari’s appeal to intercede on his behalf come from Rg 10.32.1 (“pra sugmantha…”) and 10.85.23. The first mantra begs the elders to proceed and return quickly with success back from their mission on his behalf. The second mantram (“anruksharaa Rjava:…”) asks for the gods’ blessings for the elders’ safe journey to the house of the father of the would-be-bride. The mantra prays to Aryama and Bhaga for a marriage full of harmony. The father accedes to the request of the elders and the resulting agreement for betrothal is known as vaak daanam.Step 2: kanyâ dânam
Here, the brahmachari meets his prospective father-in-law. The latter seats him facing the eastern direction and washes the feet of the future son-in-law, considering him as Lord Vishnu Himself. All honors are given including the ceremonial washing of the feet of the groom by the father-in-law and offer of madhu parka (a mixture of yogurt, honey and ghee) to the accompaniment of selected Veda mantras.Step 3: vara prekshaṇam
In this ritual, the bridegroom and the bride look at each other formally for the first time. The bridegroom worries about any dośa (defects) that the bride might have and prays to the gods Varuna, Brihaspati, Indra and Surya to remove every defect and to make her fit for harmonious and long marriage life blessed with progeny and happiness (mantra: Rg 10.85.44). The bride groom recites the mantra and wipes the eyebrows of the bride with a blade of darbha grass, as if he is chasing away all defects. The darbha grass is thrown behind the bride at the conclusion of this ceremony.Step 4: mangala snânam and the wearing of the wedding clothes by the bride
Five Veda mantras are recited to sanctify the bride in preparation for the subsequent stages of the marriage. This aspect of the marriage is known as mangala snanam. The sun god (Surya), water god (Varuna), and other gods are invoked to purify the bride in preparation for a harmonious married life. Next, the bride wears the marriage clothes to the accompaniment of additional Veda mantras. The bridegroom then ties a darbha rope around the waist of the bride and leads her to the place, where the sacred fire is located for conducting the rest of the marriage ceremony. The bride and the groom sit on a new mat in front of the fire. The groom recites three mantras which invoke Soma, Gandharva and Agni to confer strength, beauty, and youth on the bride.Step 5: mângalya dhâraṇam
mângalyaṁ tantunânena mama jîvanahetunâ |
kaṇṭheḥ badhnami subhage! sañjîva śaradaḥ śatam ||
kaṇṭheḥ badhnami subhage! sañjîva śaradaḥ śatam ||
This is a sacred thread. This is essential for my long life. I tie this around your neck, O maiden having many auspicious attributes! May you live happily for a hundred years (with me).
Step 6: pâṇi grahaṇam
After mângalya dhâranam, the groom lowers his right palm and encloses it over the right hand of the bride. He covers all the five fingers of the right hand of the bride with his right palm through this act of paani grahanam. He recites mantras in praise of Bhaga, Aryama, Savita, Indra, Agni, Suryan, Vayu and Saraswati, while holding the bride’s hand. He prays for long life, progeny, prosperity and harmony with the bride during their married life. The closed fingers of the right hand of the bride is said to represent her heart. The pâṇi grahaṇam ritual symbolizes the bride surrendering her heart in the hands of the groom during the occasion of the marriage.Step 7: sapta padi
During this ritual, the groom walks with the bride to the right side of the sacred fire. All along, he holds his wife’s right hand in his right hand in the way in which he held her hand during the pâṇi grahaṇam ceremony. He stops, bends down and holds the right toe of his wife with his right hand and helps her take seven steps around the fire. At the beginning of each step, he recites a Veda mantra to invoke the blessings of Maha Vishnu. Through these seven mantras, he asks Maha Vishnu to follow in the footsteps of his wife and bless her with food, strength, piety, progeny, wealth, comfort and health. At the conclusion of the seven steps, he addresses his wife with a moving statement from the Veds summarized below:
Dear Wife! By taking these seven steps, you have become my dearest friend. I pledge my unfailing loyalty to you.
- Let us stay together for the rest of our lives.
- Let us not separate from each other ever.
- Let us be of one mind in carrying out our responsibilities as householders (gṛhasthas).
- Let us love and cherish each other and enjoy nourishing food and good health.
- Let us discharge our prescribed Vedic duties to our elders, ancestors, rishis, creatures, and gods.
- Let our aspirations be united. I will be the Saaman and may you be the Rk (Saaman here refers to the music and Rk refers to the Vedic text that is being cast into music). Let me be the upper world and let you be the Bhumi or Mother Earth. I will be the Sukla or life force and may you be the bearer of that Sukla. Let me be the mind and let you be the speech.
- May you follow me to conceive children and gain worldly as well as spiritual wealth. May all auspiciousness come your way.
This series of Veda mantras starting with “sakhâ saptapadâ bhava…” and ending with “pumse putrâya…” are rich with meaning and imagery.
Step 8: pradhâna homam
After sapta padi, the couple take their seat on the western side of the sacred fire and conduct pradhâna homam. During the conductance of this homam, the bride must place her right hand on her husband’s body so that she gets the full benefit of the homam through symbolic participation. Sixteen mantras are recited to the accompaniment of pouring a spoon of clarified butter into the sacred fire at the end of recitation of each of the mantras. These mantras salute Soma, Gandharva, Agni, Indra, Vayu, the Aswini Devas, Savita, Brihaspati, Viswa Devas and Varuna for blessing the marriage and beseeches them to confer long wedded life, health, wealth, children and freedom from all kinds of worries. One prayer — the sixth mantra — has a sense of humor and provides deep insight into human psychology. The text of this mantra is: “daśâsyaṁ putrân dehi, patim ekâdaśaṁ kṛti”. Here, the groom asks Indra to bless the couple with ten children and requests that he be blessed to become the eleventh child of his bride in his old age.Step 9: Stepping on the grinding stone
After pradhâna homam, the husband holds the right toe of his wife and lifts her leg and places it on a flat granite grinding stone known as “ammi” in Tamil. The ammi stands at the right side of the sacred fire. The husband recites a Veda mantra when he places the right foot of his wife on the ammi:
May you stand on this firm stone.
May you be rock-firm during your stay on this grinding stone.
May you stand up to those who oppose you while you carry out your time-honored responsibilities as a wife sanctioned by the Vedas and tradition.
May you develop tolerance to your enemies and put up a fair fight to defend your legitimate rights as the head of the household in a firm manner, equal to the steady strength of this grinding stone.
May you be rock-firm during your stay on this grinding stone.
May you stand up to those who oppose you while you carry out your time-honored responsibilities as a wife sanctioned by the Vedas and tradition.
May you develop tolerance to your enemies and put up a fair fight to defend your legitimate rights as the head of the household in a firm manner, equal to the steady strength of this grinding stone.
Step 10: lâja homam
After ammi stepping, a ceremony of doing homam with puffed rice is conducted. Here, the wife cups her hands and the brothers of the bride fill the cupped hands with puffed rice. The husband adds a drop of ghee to the puffed rice and recites five Veda mantras. At the end of each of the recitation, the puffed rice is thrown into the sacred fire as havis (offering) to Agni. Through these mantras, the wife prays for long life for her husband and for a marriage filled with peace and harmony. At the end of the lâja homam, the husband unties the darbha (grass) belt around the waist of his wife with another mantra. The husband states through this mantra that he unites his wife and ties her now with the bonds of Varuna and invites her to be a full partner in his life to enjoy the blessings of wedded life.Step 11: gṛha praveśam
This ceremony relates to the journey of the wife to her husband’s home. The husband carries the sacred fire (homa agni) in a earthern vessel during this journey home. There are many Veda mantras associated with this journey. These mantras pray to the appropriate Vedic gods to remove all obstacles that one can experience in a journey. The bride is requested to become the mistress of the house and is reminded of her important role among the relatives of her husband. After reaching her new home, she puts her right foot first in the house and recites the following Veda mantra:
I enter this house with a happy heart. May I give birth to children, who observe the path of righteousness (dharma)! May this house that I enter today be prosperous forever and never be deficient in food. May this house be populated by people of virtue and pious thoughts.
Step 12: prâviśya homam
After gṛha praveśam, a fire ritual known as prâviśya homam is performed by the couple to the accompaniment of thirteen mantras from the Rg Veda. Jayadi Homam is also part of the prâviśya homam. This homam offers the salutation of the newly married couple to Agni Deva and asks for strength and nourishment to discharge the duties of a grihasthas for the next one hundred years. After that, the bride shifts her position from the right side of her husband to his left side. At that time, once again, she recites a Veda mantra invoking the gods for blessings of children and wealth to perform the duties of a householder.
At the end of the above homam, a child is placed on the lap of the bride and she offers a fruit to the child, while reciting a prescribed Veda mantra. Yet another mantram asks the assembled guests to bless the bride and then retire to their own individual homes peacefully. During the first evening of the stay in her new home, the couple see the stars known as Dhruva (pole star) and Arundhati. The husband points out the pole star and prays for the strength and stability of the household thru a Veda mantra. Next, the husband points out the Arundhati star to his wife and describes to her the the story of Arundhati and her legendary chastity.
The rich and meaningful ceremony of the Hindu marriage (Kalyâṇa Mahotsavam of the temples) is thus carried out in concert with sacred Veda Mantras. The bride and bridegroom should enunciate clearly the Veda mantras and reflect on their meanings during the different stages of the marriage ceremony. This way, they can be sure of a long, happy and prosperous married life and play their appropriate role in society to the fullest extent. Srinivasa Kalyanam is performed in the temples to remind us of these hoary Vedic traditions behind a Hindu marriage.
lokâḥ samastâḥ sukhino bhavantu |
sarvamangaḷâni santu ||
Oppiliappan Koil Varadachari Sadagopan
sarvamangaḷâni santu ||
I enter this house with a happy heart. May I give birth to children, who observe the path of righteousness (dharma)! May this house that I enter today be prosperous forever and never be deficient in food. May this house be populated by people of virtue and pious thoughts.
Step 12: prâviśya homam
After gṛha praveśam, a fire ritual known as prâviśya homam is performed by the couple to the accompaniment of thirteen mantras from the Rg Veda. Jayadi Homam is also part of the prâviśya homam. This homam offers the salutation of the newly married couple to Agni Deva and asks for strength and nourishment to discharge the duties of a grihasthas for the next one hundred years. After that, the bride shifts her position from the right side of her husband to his left side. At that time, once again, she recites a Veda mantra invoking the gods for blessings of children and wealth to perform the duties of a householder.
At the end of the above homam, a child is placed on the lap of the bride and she offers a fruit to the child, while reciting a prescribed Veda mantra. Yet another mantram asks the assembled guests to bless the bride and then retire to their own individual homes peacefully. During the first evening of the stay in her new home, the couple see the stars known as Dhruva (pole star) and Arundhati. The husband points out the pole star and prays for the strength and stability of the household thru a Veda mantra. Next, the husband points out the Arundhati star to his wife and describes to her the the story of Arundhati and her legendary chastity.
The rich and meaningful ceremony of the Hindu marriage (Kalyâṇa Mahotsavam of the temples) is thus carried out in concert with sacred Veda Mantras. The bride and bridegroom should enunciate clearly the Veda mantras and reflect on their meanings during the different stages of the marriage ceremony. This way, they can be sure of a long, happy and prosperous married life and play their appropriate role in society to the fullest extent. Srinivasa Kalyanam is performed in the temples to remind us of these hoary Vedic traditions behind a Hindu marriage.
lokâḥ samastâḥ sukhino bhavantu |
sarvamangaḷâni santu ||
sarvamangaḷâni santu ||
Oppiliappan Koil Varadachari Sadagopan
| The Significance of Upakarma | |
known in Tamil as "Avani Avittam"
by Vijayaraghavan Srinivasan
for the Sri Vaishnava Home Page
August 14, 1997
Upakarma (Avani Avittam): Nature and Purpose
Upakarma (/upaakarma/) means beginning or "Arambham", i.e. to begin the study of the Veda (Veda Adhyayanam). For example, Yajur Upakarma means to begin the study of the Yajur Veda. Those belonging to the Yajur Veda observe the Upakarma in the month of Sravana (August-September), on the day of the full moon (paurnami). Why begin study of the Vedas on this particular day? This auspicious day also happens to be the day when Lord Narayana took the avatara as Lord Hayagriva. Lord Hayagriva as we all know restored the Vedas to Brahma and also is the God of Knowledge.
The next question is: why do this every year? In the not too distant a past, Veda Adhyayanam was performed only during the period Avani to Tai (from mid-August to mid-January). Therefore, one is supposed to perform an "utsarjanam" in the month of Tai, i.e., a giving up of the learning of Vedas from Tai to Avani. Just like a Upakarma function there was a Utsarjana function in Tai. The period between January to August was then devoted to learning other branches of our shastras. Thus the cycle of Upakarma and Utsarjana with regard to Vedic studies was established. However, this method took 12 or more years to learn just one veda. Slowly this became impractical and Vedic studies continued throughout the year.
Therefore, the first thing to do before the Upakarma function is to do a praayaschitta (atonement) for having learned Vedas during the prohibited period. Specifically, one atones for not having performed the Utsarjanam in the month of Tai. That's why we begin the function by doing the "kAmo'karshIt..." japam. The purpose is declared as "adhyAya-utsarjana-akarana-prAyaScittArtham.." (to atone for not doing the utsarjana of Vedic study) and the sankalpam continues as "...ashTottara-sahasra-sankhyayA kAmo'karshIt manyur akArshIt mahA-mantra-japam karishye" (I will now do recite the great "kAmo'kArshIt" mantra 1008 times). The meaning in Tamil is "kAmaththAl seyya pattadhu, kOpaththAl seyya pattadhu" -- done out of desire, done out of anger. The correct way of chanting this mantra is "kAmo'karshIt manyur akArshIt". Don't add namo nama: etc. The right time to perform is immediately after your morning anushthanam like sandhya, samidaadaanam (if you are a brahmachari), brahma-yajnam etc. This is performed during the abhigamana kaalam. Brahmacharis are supposed to have a hair-cut (prefarably by a man!) after this.
The Kanda Rishis and their Significance
We saw that the "kAmo'karshIt manyur akArshIt" japam is done with a sense of contrition. Who else but Vasudeva can bear the burden of our acts of omissions and commissions with regard to shastras? SAstramayena sthira pradIpena -- Daya Devi (compassion of the Lord personified) lights the lamp of shastras so that the jiva can find its way to its home in the Absolute.
After the kamo'karsheeth japam, we proceed to perform the Upakarma function. It is done after mAdhyAhnikam and bhagavad-ArAdhanam (ijyA). The main purpose of the Upakarma function is to offer prayers and express our gratitude to those rishis who gave us the Vedas -- the rishis through whom the Vedic mantras were revealed. These rishis are known as "kaanda rishis". There are different rishis for the different Vedas. We are expected to worship those rishis who belong to our shakha or branch of the Veda, one of Yajur, Rk, Samam etc. The Yajur Veda consists of 4 kaandams. These are known as
- prAjApatya kaaNDam
- saumya kaaNDam
- Agneya kaaNDam and
- vaishvadeva kaaNDam.
These kaandams are named after those rishis who first taught the Vedas, viz., Prajapati, Soma, Agni and Vishvadeva. Subsequently we also offer our prayers to the Upanishads saamhiti, yaajniki, and vaaruni, and finally to Svayambhu and Sadasaspati, through whom the Yajur Veda came down to us.
The sankalpam is mainly taken for performing the Upakarma Homam. Then we say tad angam snAnam karishye, tad angam yajnopavIta-dhAraNam karishye, tad angam kANDarshi tarpaNam karishye -- which implies that all other activities like snaanam, yajnopaveeta dhaaranam, tarpanam etc., are only performed as an 'angam' or subsidiary to the Upakarma Homam (which is the angi or primary).
In the Upakarma Homam as well as in the tarpanam, the offerings are made to the kaanda rishis. In fact this tarpanam is so important that it is included as part of our nitya karma-anushthaanam, our daily worship. There are other minor points that are worth noting:
- Brahmacharis should wear maunji (belt made of sacred grass), ajinam (deerskin) and dandam (stick made of palaasa wood) after they wear the poonool (sacred thread). There are separate mantras for each.
- It is said that: purAtanAn parityajya which implies that you should wear a new set of clothes (veshti and uttarIyam) before the tarpanam and homam.
- It is also said that: kAndarshi tarpaNa-kAle punaH snAtvA Ardra vastra eva tat kuryAt, i.e, before performing the kaanda rishi tarpanam you should once again take a dip in the water and do it with wet clothes.
- The rishi tarpanam is done with the poonool in the nivita position (like a garland) and the water along with rice and sesame seeds should leave the root of the small finger.
- In some traditions you fast on the Upakarma day or at least fast till the end.
- In some traditions a general pitr tarpanam is also done.
-- Vijayaraghavan
| Your Location | Upakarma Date | Gayatri Japa Date |
| USA | Friday, August 3 | Saturday, August 4 |
| India | Consult local vidvans | |
| Singapore | Saturday, August 4 | Saturday, August 4 |
(1) Do morning nityakarmas including sandhyAvandanam as one
would do on any other day.
(2) kAmo'kArshIt manyur akArshIt japam
(first time upAkarmins [talai AvaNi aviTTam] skip this and goto (3))
Facing east:
(a) Acamanam twice
(b) prANAyAma
(c) sankalpam, including sAttvika tyAgam:
(i) guru-paramparA anusandhAnam. For example, for
me, this is:
SrImAn venkaTanAthAryaH kavitArkika kesarI |
vedAntAcArya varyo me sannidhattAm sadA hRdi ||
gurubhyas tad gurubhyaS ca namo vAkam adhImahe |
vRNImahe ca tatrAdyau dampatI jagatAm patI ||
sva-sesha-bhUtena mayA svIyaiH sarva paricchadaiH |
vidhAtum prItam AtmAnam devaH prakramate svayam ||
(ii) vighna nivAraNam / viSvaksena dhyAnam
SuklAmbaradharam vishNum SaSivarnam caturbhujam |
prasanna-vadanam dhyAyet sarva-vighnopaSAntaye ||
yasya dvirada-vaktrAdyAH pAriSadyAH paraH Satam |
vighnam nighnanti satatam viSvasenam tam ASraye ||
(iii) mahA-sankalpa
hariH om tat
SrI govinda govinda govinda!
asya SrI-bhagavato mahApurushasya
vishNor AjnayA pravartamAnasya
adya brahmaNe dvitIya-parArdhe SrI-Sveta-varAha-kalpe
vaivasvata-manvantare kaliyuge prathamapAde
jambudvIpe, bhAratavarshe, bharatakhaNDe,
SakAbde, meror dakshiNe pArSve
asmin vartamAnAnAm vyAvahArikANAm
prabhavAdi shashTi samvatsarANAm madhye
vRsha nAma samvatsare
dakshiNAyane, grIshma Rtau, SrAvaNa mAse, Sukla pakshe,
paurNamAsyAm Subha-tithau,
(if in the USA):
bhRgu-vAsara-sravaNa-nakshatra yuktAyAm,
(if in Madras or Singapore):
Sthira-vAsara-sravaNa-nakshatra yuktAyAm,
SrI-vishnu-yoga SrI-vishnu-karaNa Subha-yoga Subha-karaNa
evam guNa-viSeshaNa viSishTAyAm,
asyAm Subha-tithau,
SrI-bhagavad-AjnayA
[ SrIman-nArAyaNa-prItyartham OR
bhagavat-kainkarya-rUpam OR
bhagavat-prItyartham, depending on sampradAya ]
taishyAm paurNamAsyAm adhyAya-utsarjana-akaraNa-prAyaScitta-artham,
ashTottara-sahasra (1008) [ashTottara-Sata (108)] sankhyayA "kAmo'kArshIt
manyur akArshIt" mahAmantra-japam karishye.
(iv) sAttvika tyAgam (see notes)
bhagavAn eva svaniyAmya sva-Sesha-bhUtena mayA
sva-ArAdhana-eka-prayojanAya idam "kAmo'kArshIt
manyur akArshIt mahAmantra-japam" svasmai svaprItaye
svayam eva kArayati.
(e) Do japam of "kAmo'kArshIt manyur akArshIt" 1008 or 108 times
as one has resolved.
(f) Acamanam once, followed by concluding sAttvika tyAgam
(3) Brahmacharis are supposed to have a haircut now.
(4) Perform mAdhyAhnikam, including mAdhyAhnika snAnam if one is
accustomed, followed by bhagavad-ArAdhanam. After this, strictly
speaking, one should wait until after midday (aparAhna) to perform
the upAkarma, but these days, due to exigencies of work, etc.,
people do it earlier.
(5) Preparing for the upAkarma
Seated facing east, wearing a pavitram if available,
after Acamanam twice, prANAyama, and sankalpa, including
sAttvika tyAgam:
(repeat sankalpa portion from above, including dhyAna
slokas)
SrAvaNyAm paurNamAsyAm adhyAya-upAkarma karishye,
tad angam kAndarshi-tarpaNam karishye,
tad angam yajnopavIta-dhAraNam karishye,
tad angam snAnam karishye.
[ Brahmacharis add: tad angatayA maunji-ajina-daNDa-dhAraNAni karishye ]
(a) First, do the 'nimitta snAnam'. The very orthodox, performing this ritual
at a river bank or pushkariNi, would have done the snAnam immediately
upon reaching the water. If this is not possible, do mAnasika snAnam as
a bare minimum by meditating on the lotus-eyed Lord.
(b) Wear the new yajnopavItam (poonool-s) with appropriate mantras
(1) Sit squatting (kukkuTTAsanam) facing east. Acamanam twice
(2) prANAyAmam, wearing pavitram if available
(3) sankalpam, with sAttvika tyAgam:
adya pUrvoccarita evam guNa-viseshaNa-viSishTAyAm,
asyAm Subha-tithau,
SrI-bhagavad-AjnayA
SrIman-nArAyaNa-prItyartham (or variant)
Srauta-smArta-vihita-nitya-karma-anushThAna-
yogyatA-siddhyartham yajnopavIta-dhAraNam karishye
(4) Put one yajnopavItam on at a time. To do this,
hold the yajnopavItam with both hands, with your right
palm facing up over your head, and your left palm facing
the ground. The top of the brahma-mudi (knot) should be
on your right palm and should be facing right. Then say
this mantra, while holding the sacred thread this way:
yajnopavIta-dhAraNa-mantrasya
brahmA Rshi:
trishTup chanda:
trayIvidyA devatA
yajnopavIta dhAraNe viniyoga:
yajnopavItam paramam pavitram, prajApater yat sahajam purastAt |
Ayushyam agryam pratimunca Subhram yajnopavItam balam astu teja: ||
Now wear the yajnopavItam. Acamanam once.
If you are married, repeat this procedure for the second yajnopavItam,
from the praNAyAmam and sankalpa to the mantra, and wear the thread.
Acamanam. The sankalpa is:
pUrvoccarita evam guNa-viseshaNa-viSishTAyAm,
asyAm Subha-tithau,
SrI-bhagavad-AjnayA
SrIman-nArAyaNa-prItyartham (or variant)
gArhasthyArham dvitIya yajnopavIta-dhAraNam karishyE
Wear the second yajnopavItam as before.
Then, after saying
upavItam chinnantu jIrNam kaSmala-dUshitam |
visRjAmi punar brahman varco dIrghAyur astu me ||
remove the old yajnopavItam(s) and discard them under a tree, in a river,
or some other natural place. Don't throw them in the garbage!
Acamanam again followed by sAttvika tyAgam.
(c) Brahmacharis should recite mantras for the darbha belt (maunji),
krishNAjina (a piece of deer skin), and palAsa daNDa
and if possible wear them (see notes for the mantras)
(d) Acamanam
(5) Nava kANDa Rshi tarpaNam
(a) Acamanam twice
(b) Facing north, walk knee-deep into a river or pool of fresh water
if possible. Otherwise stand where you are; traditionally, your clothes
should be wet. Do as you can.
(c) For each of the following, offer a mixture of (uncooked) rice,
black sesame seeds (eL), and water, as you say 'tarpayAmi'. Each line
should be said three times. Preferably, someone should help
by pouring the water as you release the rice and sesame, as this
makes it easier.
Wear the yajnopavItam as a necklace (nivItam). For the first seven,
cup both your hands together, having the yajnopavItam's brahma-mudi
(knots) resting in your palms and with the threads going between
your thumb and forefinger of each hand. The water should be released
along with the sesame and rice between the two hands, at the base
of the little finger. This is known as Rshi tIrtham.
(i) prajApatim kANDarshim tarpayAmi
(ii) sOmam kANDarshim tarpayAmi
(iii) agnim kANDarshim tarpayAmi
(iv) viSvAn devAn kANDarshIn tarpayAmi
(v) sAmhitIr devatA upanishadas tarpayAmi
(vi) yajnikIr devatA upanishadas tarpayAmi
(vii) vAruNIr devatA upanishadas tarpayAmi
Now, still nivItam, the water mixture should be released towards
you, off of the base of the hands near the palms (i.e., away from
the fingertips). Typically this is done by pointing the fingers
straight up, keeping the sides of the hands together.
This is known as brahma-tIrtham.
(viii) brahmANaGM svayambhuvam tarpayAmi
Now the water should be poured as deva-tIrtham. This means that
the water mixture should be poured off the tips of the fingers.
(ix) sadasaspatim tarpayAmi
(x) See Note (f) below
(e) Return to upavItam, i.e., your poonool in its normal position.
Finish with Acamanam and sAttvika tyAgam, and change into dry clothes.
(6) Traditionally there is now a upAkarma homa, where the rishis
and devatAs mentioned above are once again saluted using the sacred
fire. Then there is vedArambha, where the first four anuvAkas of the
yajur veda samhita are taught to the sishyas. This is the most
important part of the upAkarma. This is followed by
jayAdi homam.
These may not be available if one is away from one's elders and
acharyas. At minimum, it is recommended that you recite one anuvAka
from your veda on this day. The Purusha Sukta suffices, for example.
If you haven't learnt any of your veda, you should do gAyatrI japam
in its place.
[ It is often erroneously thought that upAkarma or AvaNi aviTTam is
primarily the changing the yajnopavItam (poonool). This cannot be
further from the truth. Changing the poonool happens very often,
whenever a significant vedic karma is performed. UpAkarma, however, is
a rededication of oneself to the study of one's Veda, along with a
salutations to the rishis who perceived and revealed the Vedic mantras
to the world. This is the significance of the nava-kANDarshi tarpaNam
and the anuvAka recitation. ]
Notes
(a) On the UpAkarma day, strictly speaking, the rule is to eat only after
bhagavad-ArAdhana and the homam. If done properly this lasts well into
the afternoon. Because of the length of the procedure, young brahmacharis
and those others who are absolutely unable to bear their hunger are permitted
to eat before the homam itself. The typical meal consists of idli and
appam, but usually excludes rice. Complete fasting is observed after this
through the night, in preparation for the next day's gAyatrI japam.
In some traditions one meal is eaten during the day and phalAhAram
is observed at night.
(b) The mantra for the kAmo'kArshIt japam is "kAmo'kArshIt manyur akArshIt".
Most authorities end with this, and do not follow it by anything else.
However, in some traditions, the mantra is "kAmo'kArshIt manyur akArshIt namo namaH".
(c) Some people also change their yajnopavItam before the kAmo'kArshIt
japam, in addition to the changing done for upAkarma itself. It should
be remembered that the changing before upAkarma is the more important
one, and if one only wants to change once, the upAkarma changing is
preferred.
The reason for this is as follows. the kAmo'kArshIt japam is done as an
atonement, a prAyaScittam for not having done the traditional utsarjana
sankalpa earlier in the year. The sankalpa for the japam says this explicitly
('adhyAya-utsarjana-akaraNa'). Just as upAkarma is the formal
recommencement of Vedic studies, the utsarjana is a sankalpa done to
formally halt study of the Vedas and commence study of grammar, prosody,
pronounciation, astronomy, etymology, etc., as well as other shastras,
all of which are helpful in understanding the Vedas. The year was
therefore divided into two, one half for studying the Vedas, the other
half for studying the VedAngas or Vedic accessories.
The utsarjana has unfortunately fallen into disuse for quite a while,
so what remains is the meagre prAyaScittam for not having done it.
Therefore, the important yajnopavItam changing is for the upAkarma.
(d) sankalpa details
The following is said for any major sankalpa (mahA-sankalpa). The
underlined parts change depending on the day and are specified below
for upAkarma this year (2001).
After acharya vandanam and vishvaksena dhyAnam,
hariH om tat (not "om tat sat")
SrI govinda govinda govinda!
asya SrI-bhagavato mahApurushasya
vishNor AjnayA pravartamAnasya
adya brahmaNe dvitIyaparArdhe SrI-Sveta-varAha-kalpe
vaivasvata-manvantare kaliyuge prathamapAde
jambudvIpe, bhAratavarshe, bharatakhaNDe,
SakAbde, meror dakshiNe pArSve
asmin vartamAnAnAm vyAvahArikANAm
prabhavAdi shashTi samvatsarANAm madhye
vRsha nAma samvatsare
dakshiNAyane, grIshma Rtau, SrAvaNa mAse, Sukla pakshe,
paurNamAsyAm Subha-tithau,
(if in the USA):
Sukra-vAsara-sravaNa-nakshatra yuktAyAm,
(if in Madras or Singapore):
Sani-vAsara-sravaNa-nakshatra yuktAyAm,
SrI-vishnu-yoga SrI-vishnu-karaNa Subha-yoga Subha-karaNa
evam guNa-viSeshaNa viSishTAyAm,
asyAm Subha-tithau,
SrI-bhagavad-AjnayA
[ SrIman-nArAyaNa-prItyartham OR
bhagavat-kainkarya-rUpam OR
bhagavat-prItyartham, depending on sampradAya ]
followed by the sankalpa for the particular karma.
Having said a mahA-sankalpa once for a particular ritual, it need not be
said again and again in its entireity. It is enough to say "pUrvoccarita
evam guNa-viSeshaNa viSishTAyAm, asyAm Subha-tithau, SrI-bhagavad-AjnayA..."
(e) sAttvika tyAgam details
sAttvika tyAgam is a moment of contemplation whereby one dedicates
the act and all its fruits entirely to Bhagavan, and where one recognizes
that Bhagavan himself is performing the act through you entirely for His own
purposes. Typically, as an expression of this attitude, a brief sentence
is stated before and after performing the karma. In an abbreviated form,
here is one version:
Before doing the karma:
bhagavAn eva svaniyAmya sva-Sesha-bhUtena mayA
sva-ArAdhana-eka-prayojanAya idam [name of the act]
svasmai svaprItaye svayam eva kArayati.
After doing the karma, say the same thing, except replace the
last word "kArayati" with "kAritavAn".
(f) After the kANDa-rishi tarpaNam, some people add:
Rg-vedam tarpayAmi
yajur-vedam tarpayAmi
sAma-vedam tarpayAmi
atharvaNa-vedam tarpayAmi
itihAsam tarpayAmi
purANam tarpayAmi
kalpam tarpayAmi
Some also now recommend pitR tarpaNam (prAcIna-vItam) for
those whose fathers are no longer alive.
(g) procedure for wearing the yajnopavitam (poonool)
(h) mantras for wearing the maunji, ajina, and palAsa daNDa:
(1) maunji
, , , ,,
iyam duruktAt paribAdhamAnA Sarma varUtham punatIna AgAt |
- - - - - -
, , , ,
prANApAnAbhyAm balamAbharantI priyA dEvAnAGM subhagA mEkhaleyam ||
- - - - - - - - - -
, , , ,
Rtasya gOptrI tapasa: parasvIghnatI raksha: sahamAnA arAtI: |
- - - - - -
, , , , ,
sAna: samantamanu parIhi bhadhrayA bhartAraste mekhale mA rishAma ||
- - - - -
(2) ajina
, , , , ,
mitrasya cakshur dharuNam balIyas tejo yaSasvi sthaviraGM samiddham |
- - - - - - - -
, ,
anAhanasyam vasanam jarishNu parIdham vAjyajinam dadhe'ham ||
-- - - - - - -
(3) daNDa
, , , ,
suSravassuSravasam mA kuru yathA tvaGM suSrava: susravA asyevamahaGM
- - - - - - - -
, , , , ,, ,,
suSravassuSravA bhUyAsam yathA tvaGM suSravassuSravo devAnAm nidhigOpO-
- - - - - - - -
,, , ,
'syevamaham brAhmaNAnAm brahmaNo nidhigOpO bhUyAsam ||
- - - -
Rg Upakarma Procedure, 2000
IMPORTANT NOTE: I am a yajur vedI. I have never witnessed or performed
a Rg Veda upAkarma, so I do not know any details about
its performance. All I write is taken from Sri Uttamur T.
Viraraghavacharya's published summary of the Rg vedIya
procedure. In all probability, there are gaps and/or erros
in my presentation. Please consult knowledgable elders
if you are unsure.
(1) Do morning nityakarmas including sandhyAvandanam as one
would do on any other day.
(2) kAmo'kArshIt manyur akArshIt japam
(first time upAkarmins skip this)
(I am including this because I think this part is the same as for
yajur veda. Please fix or skip if I am mistaken.)
(a) Acamanam twice
(b) prANAyAma
(c) mahA-sankalpam, including sAttvika tyAgam:
adhyAya-utsarjana-akaraNa-prAyaScitta-artham,
ashTottara-sahasra (1008) [ashTottara-Sata (108)] sankhyayA "kAmo'kArshIt
manyur akArshIt" mahAmantra-japam karishye.
(e) Do japam of "kAmo'kArshIt manyur akArshIt" 1008 or 108 times
as one has resolved.
(f) Acamanam once, followed by sAttvika tyAgam
(3) Perform mAdhyAhnikam, including mAdhyAhnika snAnam if one is
accustomed.
(4) Preparing for the upAkarma
Seated facing east, wearing a pavitram if available,
after Acamanam twice, prANAyama, and mahA-sankalpa, including
sAttvika tyAgam:
SrAvaNyAm SravaNa-nakshatre
adhItAnAm chandasAm ayAta-yAmatvAya
vIryavattA-siddhyartham adhyAya-upAkarma karishye,
tad angam tarpaNAdi karishye,
tad angam snAnam karishye.
(a) Bathe once again (at least mAnasika snAnam:
apavitra: pavitro vA sarvAvasthAm gato'pi vA |
ya: smaret puNDarIkAksham sa bAhyAbhyantara-suci: ||
Think of Lord as the lotus-eyes Pundarikaksha and
sprinkle a little water (prokshaNa) on the place
where you will sit/squat. )
(5) maNDala-deva-tarpaNam, etc.
(a) Acamanam twice
(b) sankalpa specifically for the tarpaNam:
SrAvaNyAm SravaNa-nakshatre adhItAnAm vIryatA-siddhyartham
svAdhyAya-Atmaka-deva-rshi-pitR-prItyartham sAvitryAdi-
nava-pradhAna-devatAnAm agnyAdi-vimSati-maNDala-devatAnAm
brahma-yajna-devatAnAm ca tarpaNam karishye
(c) tarpaNam done upavItI (yajnopavItam in standard position)
(I can't give you any more details about how it
is to be done. Probably this should be deva-tIrtham)
sAvitrIm tarpayAmi
brahmANam ''
SraddhAm ''
medhAm ''
prajnAm ''
dhAraNAm ''
sadasaspatim ''
anumatim ''
chandobhya Rshibhya: ''
agnim ''
aptRNasUryam ''
agnim ''
Sukantam ''
agnim ''
Apa: tRpyantu
agnim tarpayAmi
maruta: tRpyantu
agnim tarpayAmi
varmANam tarpayAmi
agnim tarpayAmi
mitrAvaruNau tRpyetAm
agnim tarpayAmi
indrAsomau tRpyetAm
indram tarpayAmi
agnimarutau tRpyetAm
pavamAnasomau tRpyetAm
somam tarpayAmi
agnim tarpayAmi
samjnAnam tarpayAmi
viSvadevA: tRpyantu
devatA: tRpyantu
agnis tRpyatu
vishNus tRpyatu
prajApatis tRpyatu
brahmA tRpyatu
vedA: tRpyantu
devA: tRpyantu
Rshaya: tRpyantu
sarvANi chandAmsi tRpyantu
omkAra: tRpyatu
vashaTkAra: tRpyatu
vyAhRtaya: tRpyantu
sAvitrI tRpyatu
yajnA: tRpyantu
dyAvA-pRthivI tRpyetAm
antariksham tRpyatu
aho-rAtrANi tRpyantu
sankhyA: tRpyantu
sAnkhyA: tRpyantu
siddhA: tRpyantu
sAdhyA: tRpyantu
samudrA: tRpyantu
nadya: tRpyantu
gAva: tRpyantu
giraya: tRpyantu
kshetroushadhi-vanaspati-gandharva-apsarasa: tRpyantu
nAgA: tRpyantu
vayAmsi tRpyantu
viprA: tRpyantu
yakshA: tRpyantu
bhUtAni tRpyantu
(d) tarpaNam done nivItI (yajnopavItam like a necklace/garland.
tarpaNam should probably be done Rshi-tIrtham)
Satarcina: tRpyantu
mAdhyamA: tRpyantu
gRsnamada: tRpyatu
viSvAmitra: tRpyatu
vAmadeva: tRpyatu
atri: tRpyatu
bharadvAja: tRpyatu
vasishTha: tRpyatu
pragAthA: tRpyantu
pAvamAnya: tRpyantu
kshudra-sUktA: tRpyantu
mahA-sUktA: tRpyantu
(e) tarpaNam done prAcIna-vItI (yajnopavItam on opposite side.
tarpaNam should probably be pitR-tIrtham)
jaimini-vaiSampAyana-paila-sUtrabhAshya-bhArata-mahAbhArata-
dharmAcAryA: tRpyantu
jAnanti-bAhavi-gArgya-gautama-Sakalya-bAbhravya-mANDUkya-
mANDukeyA: tRpantu
gArgI tRpyatu
vAcaknavI tRpyatu
baDabA: tRpyatu
prAtitheyI tRpyatu
sulabhA tRpyatu
maitreyi tRpyatu
kahoLam tarpayAmi
kaushItakam tarpayAmi
mahAkaushItakam tarpayAmi
bharadvAjam tarpayAmi
paingam tarpayAmi
mahApaingam tarpayAmi
suyajnam tarpayAmi
sAnkhyAyanam tarpayAmi
aitareyam tarpayAmi
mahaitareyam tarpayAmi
bAshkalam tarpayAmi
gArgyam tarpayAmi
gautamam tarpayAmi
sujAtavaktram tarpayAmi
audavAhim tarpayAmi
mahaudavAhim tarpayAmi
saujAmim tarpayAmi
Saunakam tarpayAmi
ASvalAyanam tarpayAmi
ye ca anye AcAryA: te sarve tRpyantu
(f) If one's father is no longer alive, now pitR tarpaNam
(e) Return to upavItam, i.e., your poonool in its normal position.
Finish with Acamanam and sAttvika tyAgam, and change into dry clothes.
(6) yajnopavIta dhAraNam (listed in Notes for Yajur Veda but probably the same
for Rg Veda)
(a) Wear the new yajnopavItam (poonool-s) with appropriate mantras
(b) Brahmacharis should recite mantras for the darbha belt (maunji),
krishNAjina (a piece of deer skin), and palAsa daNDa
and if possible wear them
(7) Traditionally there is now a upAkarma homa, where the rishis
and devatAs mentioned above are once again saluted using the sacred
fire. The there is vedArambha, where the beginning of the Rg Veda
is taught to the sishyas.
These may not be available if one is away from one's elders and
acharyas. At minimum, it is recommended that you recite one anuvAka
from your veda on this day.
[ It is often erroneously thought that upAkarma or AvaNi aviTTam is
primarily the changing the yajnopavItam (poonool). This cannot be
further from the truth. Changing the poonool happens very often,
whenever a significant vedic karma is performed. UpAkarma, however, is
a rededication of oneself to the study of one's Veda, along with a
salutations to the rishis who perceived and revealed the Vedic mantras
to the world. This is the significance of the tarpaNam and the
anuvAka recitation. ]
(7) Next is bhagavad-ArAdhanam, as you would do on any normal day.
------------------------------------------------------------------
Notes
(a) On the UpAkarma day, complete fasting is observed at night and a small
meal is eaten during the day. This meal typically consists of idli or
something similar, but excludes rice. Please also remember that you
are not supposed to eat anything until after bhagavad-ArAdhanam.
(b) The mantram for the kAmo'kArshIt japam is "kAmo'kArshIt manyur akArshIt".
It is not followed by "namo namaH".
(c) sankalpa details
The following is said for any major sankalpa (mahA-sankalpa).
What is specified below is for Rg upAkarma this year (1999).
After acharya vandanam and vishvaksena dhyAnam,
hari om tat SrI govinda govinda govinda!
asya SrI-bhagavato mahApurushasya
vishNor AjnayA pravartamAnasya
adya brahmaNe dvitIyaparArdhe SrI-Sveta-varAha-kalpe
vaivasvata-manvantare kaliyuge prathamapAde
jambudvIpe, bhAratavarshe, bharatakhaNDe,
SakAbde, meror dakshiNe pArSve
asmin vartamAnAnAm vyAvahArikANAm
prabhavAdi shashTi samvatsarANAm madhye
vikrama nAma samvatsare
dakshiNAyane, varsha Rtau, SrAvaNa mAse, Sukla pakshe,
paurNamAsyAm Subha-tithau, soma-vAsara-SravaNa-nakshatra yuktAyAm,
SrI-vishnu-yoga SrI-vishnu-karaNa Subha-yoga Subha-karaNa
evam guNa-viSeshaNa viSishTAyAm,
asyAm Subha-tithau,
SrI-bhagavad-AjnayA
[ SrIman-nArAyaNa-prItyartham OR
bhagavat-kainkarya-rUpam OR
bhagavat-prItyartham, depending on sampradAya ]
followed by the sankalpa for the particular karma.
(e) sAttvika tyAgam details
sAttvika tyAgam means dedicating the act one is performing
or has performed entirely to Bhagavan, and that Bhagavan is
performing it through you entirely for Himself. It is said
before and after performing the karma. In an abbreviated form,
here is one version:
Before doing the karma:
bhagavAn eva svaniyAmya sva-Sesha-bhUtena mayA
svasmai svaprItaye svayam eva [name of the act] kArayati.
After doing the karma, say the same thing, except replace the
last word "kArayati" with "kAritavAn".
(f) procedure for wearing the yajnopavitam (poonool)
(1) Sit squatting (kukkuTTAsanam) facing east. Acamanam twice
(2) prANAyAmam, wearing pavitram if available
(3) sankalpam, with sAttvika tyAgam:
Srauta-smArta-vihita-nitya-karma-anushThAna-
yogyatA-siddhyartham yajnopavIta-dhAraNam karishye
(4) Put one yajnopavItam on at a time. To do this,
hold the yajnopavItam with both hands, with your right
palm facing up over your head, and your left palm facing
the ground. The top of the brahma-mudi (knot) should be
on your right palm and should be facing right. Then say
this mantra, while holding the sacred thread this way:
yajnopavIta-dhAraNa-mantrasya
brahmA Rshi:
trishTup chanda:
trayIvidyA devatA
yajnopavIta dhAraNe viniyoga:
yajnopavItam paramam pavitram, prajApater yat sahajam purastAt |
Ayushyam ugryam pratimunca Subhram yajnopavItam balam astu teja: ||
Now wear the yajnopavItam. Acamanam once.
If you are married, repeat this procedure for the second yajnopavItam,
from the praNAyAmam and sankalpa to the mantra, and wear the thread.
Acamanam.
Then, after saying
upavItam chinnantu jIrNam kaSmala-dUshitam |
visRjAmi punar brahman varco dIrghAyur astu me ||
remove the old yajnopavItams and discard them under a tree or some
other natural place. Don't throw them in the garbage!
Acamanam again followed by sAttvika tyAgam.
(5) mantras for maunji, ajina, and daNDa dhAraNam
(a) maunji
prAvepAmA bRhatA mAdayanti pravA tejA hariNe vavRtAnA: |
somasyeva maujavatasya bhaksho vibhIdako jAgRvirmahyamacchAn ||
(b) ajina
RRk-sAmAbhyAm-abhihitau gAvau te sAma nAvita: |
Srotram te cakre AstAm divi panthAS carAcara: ||
(c) daNDa
esha ksheti rathavIthir maghavA gomatIranu ||
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Sribhashya: An Introduction
Sri Ramanuja’s Commentary on the Brahma-Sutras
July 14, 1977
Contents (hide)
- 1. Brahma-Sutra
- 2. Pre-Ramanuja Position
- 3. Sri-Bhashya
- 4. The Sequel
- 5. Architectonics of the Work
- 6. Introductory Matter
- 7. Tattva
- 8. Hita or Means
- 9. Purusartha
- 10. Conclusion
- 11. Footnotes
1. Brahma-Sutra
The text attributed to Badarayana designated Brahma-Sutra or Sariraka-Sutra occupies the foremost position of authority in the system of Vedanta. That there were commentaries on it even before Sri Sankara we learn explicitly from Sri Sankara himself, whose commentary is the earliest available now. Its central status in Vedanta is thus very well established. This is understandable as it explicitly endeavours to formulate, elaborate, and defend the philosophy of the Upanisads in the full-fledged darsana style. The Bhagavad Gita seems to accord to it this pivotal status in the one significant reference we have in it.1
All the commentators seem to identify the author Badarayana with Veda Vyasa. The Advaitic tradition handed down both by Vacaspati and Prakasatman is unanimous on the point.
The Sutras fall into a magnificent pattern. The first chapter brings out the coherent import of the Upanisads by elucidating the apparently doubtful import of certain pronouncements. The second chapter works out a philosophical defence of the Vedantic standpoint in the context of adverse systems of thought. The third chapter outlines the spiritual pathway to the supreme Goal of life, while the fourth chapter discusses the nature of that goal itself.
2. Pre-Ramanuja Position
In spite of the greatness of the design, the Sutras offer insuperable difficulties. Excepting a few, the Sutras in general do not indicate the theme of discussion or the particular line of thought adopted. They definitely require an interpretative tradition to convey their import. Hence authoritative commentaries utilizing such tradition or traditions were supplied from time to time. Sri Sankara refers to a vrttikarain the context and Sri Ramanuja refers to an extensive vrtti by Bodhayana. Sri Sankara’s commentary is the earliest and a very substantial work of elucidation. He propounds a specific school of philosophy as sponsored by the Sutras. Its distinctive features are that it asserts the sole reality of the Absolute Spirit, named Brahman in the Upanisads, regards the external world as only phenomenally real, and identifies the essential Self in man with Brahman. Man’s supreme perfection lies in apprehension of this identity through the realization of the import of the fundamental propositions of the Upanisads.
It appears, as is evident in the next significant commentary of Bhaskara, that this formulation of the philosophy of the Sutras was found to be unacceptable to a considerable section of Vedantic philosophers. They seem to have felt that the Brahma-Sutra, while affirming Brahman, does not negate the reality of the world, nor identify the individual spirit with the absolute so wholly, and the way to blessedness is knowledge that springs from Karma-yoga and matures into upasana or devotional meditation. There was a strong current of the mysticism of love or bhakti, standardized by the greater Puranas, the Bhagavad Gita, the Agamas, and the experience of high-ranking and God-intoxicated saints. Sri Yamunacarya seems to have yearned for a competent and adequate commentary on the Sutras integrating all these doctrinal and spiritual points of view. He was convinced that the truth promulgated by Badarayana lay in this direction but could not himself produce the much needed work of interpretation.
3. Sri-Bhashya
The prayers of the saintly Yamuna were to be fulfilled by his grand-disciple, Sri Ramanuja. Providence destined Sri Ramanuja to accomplish the great task of elucidating the Sutras in a theistic style, asserting the metaphysical eminence of Brahman without the supplementary thesis of world-denial and the denial of the individuality of the finite selves, and promulgating knowledge of Brahman as arising from Karma-yoga and maturing in bhakti.
Sri Ramanuja has bequeathed three works on the Brahma-Sutra: the Vedanta-Sara, Vedanta-Dipa, and the Sri-Bhashya. The first work merely enunciates the meaning of the Sutras. The second goes beyond this summary of conclusions and indicates cates the dialectical framework. The third is the fullest and all-sufficient commentary. Pious tradition records that the Goddess Sarasvati was so charmed by it that she blessed it with the prefix ‘Sri’.
Sri Ramanuja lived a long and full life. He seems to have spent nearly half of it in equipping himself for the creation of this masterpiece. He did advance his special philosophical point of view in his early work, the Vedarthasangraha in a brilliant and spirited manner. But he acquired devoutly all that Sri Yamuna’s tradition could give him on the Sutras, studied ancient documents on the Sutras such as the works of Bodhayana, Tanka, and Dramida, mastered the current schools of philosophy to perfection, soaked himself in the Vedic literature, particularly the Upanisads, acquired an authentic understanding of the commentaries of Sri Sankara, Bhaskara, and Yadava-prakasa, got the core of the Advaitic classics of the masters such as Mandana, Padmapada, Suresvara, Vacaspati-misra, Vimuktatman, and Prakasatman, and shaped his own vision of Vedanta and an appropriate style before he addressed himself to the literary mission of his life.
No wonder the Sri-Bhashya is a stupendous and masterly work, its style matching its substance. Sri Ramanuja chooses the hard way on every issue, that of thoroughness, and he is massive in the statement of prima facie views and also in his vindication of his own findings. The language of exposition is lucid as well as grand. Vedanta Desika, himself a great master of style, acknowledges that his own style acquired grace through a devout application to the writings of Sri Ramanuja. In the compass of vision, fullness of execution, and splendour of style the Sri-Bhashya reaches heights of excellence.
4. The Sequel
The great commentary evoked a great many sub-commentaries in its turn. It is a pity that Vedanta Desika’s Tattva Tika is available only in its introductory portion. His verse condensation of the Sri-Bhashya, the Adhikarana Saravali, is happily available completely. But Vedanta Desika’s greatest service to the Sri-Bhashya is his preservation, under hard circumstances, of the Srutaprakasika of Sudarsana Suri, an elder contemporary of his, and his propagation of it. This work is a monument of devotion, thorough elucidation and brilliant amplification. As a sub-commentary it set standards unsurpassed in Vedantic literature.
The Ramanuja tradition of Vedanta thus consolidated has influenced all subsequent writings on the Brahma-Sutra, not excluding the commentaries adverse to Sri Ramanuja’s school of Vedanta 2. The Vaisnava schools of Vedanta in general have utilized kindred elements profusely. It is in the fitness of things that Jiva Gosvamin, the celebrated Vedantin of the Caitanya school says of Sri Ramanuja, “Pramita mahimnaam”, 3 “as one whose glory is established.” The great Appayya-diksita used the Sri-Bhashya considerably in his Sivarka-Mani-dipika and also wrote a condensation of it called Naya-mayukha-malika.
Thus the Sri-Bhashya is a major work in the history of Vedanta, propounding a powerful theistic version of it, and is also great in its subsequent influence.
5. Architectonics of the Work
The Sri-Bhashya expounds the philosophy of Sri Ramanuja in all its essentials. The structure of the work following the structure of the Sutras is laid down well. The first four Sutras concern themselves with four considerations of an introductory character. The rest of the first chapter elucidates the crucial passages of the Upanisads that appear to be ambiguous, and the result is a formulation of the philosophy of the Upanisads in a coherent and decisive manner. The second chapter deals with the possible exegetical and philosophical objections to the standpoint. It incidentally examines rival philosophical systems. These two chapters present the metaphysics of Vedanta. The third chapter propounds the sadhana or the pathway to the attainment of the supreme Goal of life. The fourth chapter delineates that goal with all its implications. The last two chapters, thus relate to the ideals to be achieved. In traditional language the first two chapters formulate the Tattva or the nature of Reality and the third deals with the Hita or sadhana, and the fourth brings out the Purusartha or the supreme ideal of life.6. Introductory Matter
The first aphorism of the Brahma-Sutra is very important as it initiates the inquiry into Brahman. It lays down the precondition into the inquiry and also the reason for it. The precondition is the inquiry into the nature, limitations, and value of karma as elucidated in the Karma-Mimamsa of Jaimini.
Inquiry into karma and Brahman constitutes one organic unity of Vedic philosophy. In the earlier inquiry into karma, the purport of the earlier portion of the Vedas centred in religious activity is discussed. Being dissatisfied with the objectives of karma, the inquiry into Brahman is undertaken as the knowledge of Brahman is said to bring about the eternal and infinite good of man in the later portion of the Vedas, namely, the Upanisads.
In this context the Sri-Bhashya discusses elaborately the role of karma, as it leads to minor objectives when performed in an ego-centric way and also as it conduces to the understanding of Brahman when performed in a disinterested spirit of worship and dedication. Such a discrimination is the antecedent to the inquiry into Brahman. The reason for the inquiry is the unsatisfactory character of the ends procured by religious life devoid of knowledge. The inquiry is for purposes of gaining knowledge of Brahman; which knowledge is said to bring about the summum bonum. The knowledge that could accomplish such a supreme consummation is no mere intellectual and mediate understanding, but a devout and intense meditation on Brahman. It is, in short, bhakti.
In this context the Sri-Bhashya under takes a complete examination of Advaita in its longest discussion, opposing the concept of nirguna Brahman and the supplementary postulate of Avidya or Maya. Brahman is significantly described: “The term ‘Brahman’ signifies the supreme Person (Purusottama) who transcends all imperfections and abounds in infinite classes of auspicious qualities of unsurpassed excellence.” 4
The Purva-Mimamsa writers attempted to interpret the whole of the Vedas as just inculcating imperatives and denounced the metaphysical purport of Brahman. That position is rejected after considerable discussion.
The second aphorism offers a definition of Brahman to focus further elucidation and Sri Ramanuja defends the definition as perfectly legitimate. The definition according to him means:
That supreme Person who is the ruler of all; whose nature is antagonistic to all evil; whose purposes come true; who possesses infinite auspicious qualities such as knowledge, bliss and so on; who is omniscient, omnipotent, supremely merciful; from whom the creation, subsistence, and re-absorption of this world — with its manifold wonderful arrangements, not to be comprehended by thought, and comprising within itself the aggregate of souls from Brahma down to blades of grass, all of which experience the fruits (of their previous deeds) in definite points of space and time — proceed is Brahman: such is the meaning of the Sutra. 5
The third aphorism concerns itself with the source of our knowledge of Brahman. It declares the ‘shastra’ as our only source of knowledge. This involves the entire epistemology of Visistadvaita. The school recognizes the validity of perception and inference in their respective spheres. It does not subscribe to the thesis that they are infected with an error or nescience at their very root. In the matter of proving the existence of the supreme Being, it does not accept the efficacy of inference, as was done in the Nyaya-Vaisesika system. It discovers flaws in that theistic argument somewhat on the lines of Purva-Mimamsa writers. But it does not agree with the latter in interpreting the Vedic scriptures as bereft of metaphysical import. Nor does it question the veridical character of the shastra which is our only source of knowledge concerning the transcendent ultimate, Brahman.
The supreme shastra in the context is the concluding portion of the Vedas, the Upanisads. Sri Ramanuja describes Brahman as Sruti-Sirasi vidIpte, meaning that, that supreme Reality is specifically and pre-eminently revealed in the Upanisads. In the interpretation of these texts and in the defence of their philosophy, reason is to be fully utilized. Hence Vedanta is no mere cult based on mere faith, but a philosophical inquiry employing methods of logical investigation. Reason is also of value in the examination of schools of thought opposed to the philosophy of the Upanisads. The primary scripture of Vedanta is to be supplemented and augmented by the secondary scriptures such as the Ramayana and the Mahabharata, the Puranas such as the Visnupurana, the Agamas such as the Pancaratra, and Smrti texts such as that of Manu.
The principle of this supplementation is stated by Sri Ramanuja clearly:
By this “supplementation” we have to understand the elucidation of the sense of the Vedic texts studied by us through the words of men who had mastered the entire Veda and its contents, and by the strength of their devotion had gained full realization of Vedic truth. This needs to be done, since the import of the entire Veda with all its sakhas cannot be fathomed by one who has studied a small part only, and since with out knowing that purport we cannot arrive at certitude.6
It is to be understood that Sri Ramanuja included in the category of secondary scriptures, the body of inspired mystical poetry, collectively named Divya Prabandha, composed and sung by the Alvars, but he does not use this source in the Sri-Bhashya by direct statement for the understandable reason that it was not acknowledged as authoritative by the other schools of Vedanta. This was a case of personal inspiration and not probative evidence.
The fourth aphorism attempts to demonstrate the supreme value of the knowledge of Brahman. The ignorance of Brahman is the very essence of human bondage and to know Brahman even mediately is a source of joy. Impelled by this joy, the seeker pursues further knowledge by way of direct apprehension through the comprehensive discipline of bhakti. In the end his effort is crowned through the grace of God with the joyous triumph of the full attainment.
Thus the four Sutras establish the necessity and possibility of the inquiry into Brahman, the definition of It, the sources of knowledge concerning It, and the supreme value of the pursuit of the knowledge in question. An old verse sums up the work of the four Sutras:
The four Sutras eliminate any objection to the commencement of the inquiry into Brahman on four prima facie suppositions:
a. the Vedic words cannot signify Brahman (an accomplished reality),
b. the Brahman cannot be defined,
c. It is revealed by other means of knowledge, and
d. the inquiry is of no value.7
7. Tattva
Brahman is the supreme Tattva or Reality. The function of Vedanta is the discernment of its nature. It does it in hundreds of ways but there is a fundamental concord running through all of them. The Sutras review almost all the central Upanisads and discuss their import. The one persistent misunderstanding they succeed in removing is, that the Upanisads, in their major metaphysical dialogues, raise to ultimacy either the category of Prakrti (nature) or the individual self. They all affirm the transcendent Brahman, of the nature of absoluteness of Being, Consciousness, and Bliss, and that nature and the finite sell come in as its vehicles of self-manifestation.
The Sri-Bhashya regards the Sutras as a single document with no internal stratification in terms of authenticity. There is no lower and higher Brahman, and there is no lower and higher knowledge. It is the same logic of indivisible truth that is discerned in the Upanisads. When Brahman is spoken of as attributeless, the motive is to deny of It imperfections characteristic of the finite existents. When attributes like omniscience are ascribed, they are to be taken in metaphysical seriousness. When Brahman is exhibited as other than matter and finite spirits, the truth of transcendence is being proclaimed. When Brahman is spoken of as one without a second, the significance is that Brahman is the central substantive reality to which the finite realities belong in the relation of predicates or subsidiary associates. The full truth is conveyed without any chance of misconception when Brahman is described as the Atman, and the world of matter and individual selves are said to constitute its ‘Body’. This is a monism that does not involve any illusionism.
Sri Ramanuja opposes illusionistic monism, the grosser forms of Bheda-abheda and also dualism. He says:
Apart from the consideration of Brahman as the Soul of all, the meditation of Brahman as the jiva or the jiva as Brahman cannot be true. On the theory of difference-cum-identity, as the limiting adjuncts condition Brahman itself, all the consequent flaws will contaminate It itself. On the theory of absolute difference between Brahman and the jiva, the teaching of Brahman as the Atman of all would be impossible and thus the entire Vedanta gets rejected. 8
The external world of insentient existence and the finite selves is real, however much they may be subject to mutation. They have existence in all their states as permeated and sustained by the supreme Spirit.
In this concept of the totality of existences as constituted of Brahman and the realm of finites, we have the justification of the designation of Visistadvaita that has come to be applied to Sri Ramanuja’s school of Vedanta. He himself does not use the term but his authoritative commentators, Sudarsana Suri and Vedanta Desika employ it. (Vide Tatparya-dipika, p. 48, Tirupati edition; and Pancaratra-raksa, p. 121, Kanchi edition). It signifies that Reality is one, in so far as there the one central substantive principle, Brahman, and the totality of finites characterizes It as inseparable qualifications.
8. Hita or Means
The question of sadhana naturally pertains to the individual soul or jiva. The Sri-Bhashya expounds the nature of the jiva in the course of the second chapter. It is uncreated, is of the nature of a conscious principle, and enjoys powers of free volition conferred by God. The plurality of the individuals is real and eternal. Uniqueness and self-consciousness are fundamental in its nature. The jiva is neither separate from God nor wholly identical with Him. It is an ‘Amsa’ or part in the sense of forming an adjectival mode.
The third chapter reviews the life of the jiva and comes to the conclusion that in all its mundane states it is infected with evil of the nature of suffering brought about by ignorance and evil-doing. Hence a spirit of renunciation is called for. When it looks to its inward Soul, the Paramatman, it sees in Him infinite perfections in spite of His immanence. Seeking Him is the road to its own perfection. He is its final goal and also the power that could effectuate its final blessedness. The third quarter of the third chapter determines the exact nature of the various types of ‘Vidya’ or meditation to be practised in order to win the grace of the supreme Being. The fourth quarter elucidates the supremacy of know ledgeand the pathway to perfection and determines the accessories of this knowledge. This knowledge is of the nature of bhakti or loving meditation, cultivated in ever-increasing intensity.
9. Purusartha
The fourth chapter is devoted to working out the notion of moksha. The Sri-Bhashya states the nature of moksha in the first chapter itself and the final chapter is an elaboration thereof:
But those who are established in the Vedanta — holding (as they do) that the supreme Brahman is the sole cause of the entire universe, and of the nature of infinite bliss antagonistic to all evil, an ocean of count less auspicious qualities of natural and unsurpassed excellence, transcending all else and constituting the Self of all; and also that the jiva, of the nature of boundless knowledge, is of the nature of a mode of Brahman, being Its body, and of such a nature that it can get joy in the experience of Brahman, this nature, however, being concealed by beginningless ignorance of the nature of karma — affirm that moksha is the direct experience of Brahman, in accordance with its fundamental nature after the destruction of its ignorance. 9
The three implications of moksha are that it is a release from all the binding karma of the past, it is a release of the soul into the abundance of its innate nature, and the fulfilment of this nature in the blissful experience of Brahman, its own inmost soul. This unimpeded joy of existence is the eternal destiny of the jiva.
10. Conclusion
The substance of the Sri-Bhashya may be stated in four synoptic propositions.- It is a reasoned and critical reconstruction of the philosophy of the Upanisads with due appropriation of other sources of knowledge such as perception and inference and the supplementary scriptures.
- The reconstruction presents ultimate Reality, Brahman, the supreme Spirit, as the transcendent repository of all perfections and as holding as it’s own embodiment the totality of finite existence, sentient and insentient.
- The pathway to the final good of life is the blissful communion with Brahman by way of devout and loving contemplation named bhakti, facilitated by a life of virtue and founded on assured philosophical understanding.
- The end attained through that means is the eternal experience of Brahman, with all the plenitude and eternity which only that experience can bring to the individual personality. It is the supreme ecstasy of life in God.
The importance of the Sri-Bhashya lies in the amplitude of its substantiation of these fundamentals.
| Mysore | S.S. RAGHAVACHAR |
| 14 July 1977 |
11. Footnotes
1 ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः । (Gita XIII.4) (↑)2 See Candrika which is a commentary of Vyasa-tirtha on Tattvaprakasika of Jaya-tirtha on Sri Madhva's Sutra-Bhasya wherein the Sri-Bhashya is criticised. And also see Siddhantasiddhanjana of Krsnananda-yati on Sri Sankara's Sutra-bhasya wherein the Sri-Bhashya is criticised. The Sivarka-manidipika also contains considerable criticism of the Sri-Bhashya. (↑)
3 Tattva-sandarbha: इत्यनेन प्रमितमहिम्नां साक्षात् श्रीप्रभृतितः प्रवृत्तसम्प्रदायानां श्रीवैष्णवाभिधानां श्रीरामानुजभगवत्पादविरचित श्रीभाष्यादिदृष्टमतप्रामाण्येन मूलग्रन्थस्वारस्येन चान्यथा च । — अच्युतग्रन्थमाला-कार्यालयः, Page 74-75. (↑)
4 ब्रह्मशब्देन स्वभावतः निरस्तनिखिलदोषः अनवधिकातिशयासङ्ख्येयकल्याणगुणगण: पुरुषोत्तमोऽभिधीयते । (↑)
5 अस्य — अचिन्त्यविविधरचनस्य नियतदेशकालफलभोग-ब्रह्मादिस्तम्ब-पर्यन्तक्षेत्रज्ञ-मिश्रस्य जगतः, यतः — यस्मात् सर्वेश्वरात् निखिलहेयप्रत्यनीकस्वरूपात् सत्यसङ्कल्पात् ज्ञान-आनन्दाद्यनन्तकल्याणगुणात् सर्वज्ञात् सर्वशक्तेः परमकारुणिकात् परस्मात् पुंस: सृष्टिस्थितिप्रलयाः प्रवर्तन्ते तत् ब्रह्मेति सूत्रार्थः । (↑)
6 उपबृह्मणं नाम विदितसकलवेदतदर्थानां स्वयोगमहिमसाक्षात्कृत- वेदतत्वार्थानां वाक्यैः स्वावगतवेद वाक्यार्थव्यक्तीकरणम् । सकलशाखागतस्य वाक्यार्थस्य अल्पभागश्रवणात् दुःखगमत्वेन तेन विना निश्चयायोगात् उपबृम्हणम् हि कार्यम् एव । — I Adhikarana (↑)
7 व्युत्पत्त्यभावः प्रतिपत्तिदौष्थ्यम् अन्येनसिद्धत्वम् अथाफलत्वम् । एतानि वै सूत्रचतुष्टयेन आनारम्भमूलानि निराकृतानि । — Tattva-tika, Kanchi Edition, p.9 (↑)
8 न च सर्वात्मत्वानुसन्धानातिरेकेण परस्मिन् ब्रह्मणि जीवत्वानुसन्धानम्, जीवे च परब्रह्मत्वानुसन्धानं तथ्यं सम्भवति । — Sri-Bhashya: 3.3.37
भेदाभेदवादे तु ब्रह्मण्येव उपाधिसम्सर्गात् तत्प्रयुक्ताः जीवगताः दोषाः ब्रह्मण्येव प्रादुःष्युः इति ॥। केवल भेदवादिनां च अत्यन्त- भिन्नयोः केनापि प्रकारेणैक्यासम्भवाद् एव ब्रह्मात्मभावोपदेशा न सम्भवन्तीति सर्ववेदान्तपरित्यागः स्यात् । — Sri-Bhashya: Maha Siddhanta (↑)
9 त्रय्यन्तनिष्नातास् तु निखिलजगदेककारणस्य अशेषहेयप्रत्यनीकानन्त- ज्ञानान्दैकस्वरूपस्य स्वाभाविकानवधिकातिशय-असङ्ख्येय-कल्याणगुणकरस्य सकलेतरविलक्षणस्य सर्वात्मभूतस्य परस्य ब्रह्मणः शरीरतया प्रकारभूतस्य अनुकूलापरिच्छिन्नज्ञानस्वरूपस्य परमात्मानुभवैकरसस्य जीवस्य अनादिकर्मरूपाविधातिरोहितस्वरूपस्य अविधोच्छेदपूर्वकस्वाभाविक परमात्मानुभवम् एव मोक्षम् आचक्षते । — Sri Bhashya 1.2.12 (↑)
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