Vol 01.004 3. Religion vis-a-vis history, science, mathematics, atheism and secularism

3. RELIGION VIS-A-VIS HISTORY, SCIENCE,
MATHEMATICS, ATHEISM AND SECULARISM

From Chapter 2 of " Hinduism Rediscovered"

2.1 RELIGION AND HISTORY
We saw that Religion dates back several millions of years before history began. India's past goes beyond millions of years into which history dare not peep into and therefore consigned it to the incomprehensible heap of mythology.

In fact, while historical times are measured in terms of centuries, prehistoric times could be measured, if at all, only in terms of millenniums. Even though modern archeological, geological, geophysical, geochemical, paleomagnetic, and paleontological researchers have devised techniques like carbon dating and other scientific methods, like magnetic satellite data gravity, morphological and geotectonic studies and other scientific methods nothing conclusive could be arrived at by them in reckoning even historic times not to mention the so called mythological. This is because such techniques can apply only to physical matter and will not be competent to comprehend or comment on the concepts underlying even such physical matter. These concepts are much older than anything history can think of. History will be powerless beyond a certain point where only intuition and spiritual experience can have any significance. As S.G.F.BRANDON observes -
"for Hinduism and Buddhism, history is a repetitive pattern of illusory phenomena in a perpetual cyclical movement. History can, therefore, have no abiding significance nor inspiring purpose"1 .In dealing with the heritage of India, historical methods encounter enormous difficulties because even historians like A.L.BASHAM believe that man first left surviving traces in India during the second interglacial period between 400,000 BC and 200,000 BC.2

And, as the great American Indologist in 1907, MAURICE BLOOMFIELD observed of the world" ( p20). "Vedic tradition is in some respects the most remarkable in recorded history. From the entire Vedic period, we have not one single piece of an antiquarian or archeological material, not one bit of real property, not a building nor a monument, not a coin, jewel or utensil - nothing but the Winged Words".3

2.2 RELIGION AND SCIENCE
Hindu mythology from the days of Vedic lore bristle with supernatural events and happenings which viewed from the myopic, skewed up, distant stance of the skeptical modern mind seem unnatural.

To cite just a few examples, let us take the birth of Lord Krishna. Vasudeva, his father is said to have left his prison cell at dead of night when the sentries went into a deep stupor, the river Jamuna parting and making way for him to cross over to switch the baby boy with the baby girl born to Yasoda or the episode in which the child Krishna lifted on his left little finger the great mountain of Govardhana or his dancing on the hoods of the hydra-headed cobra of Kalinga and indeed many other miracles.

The modern mind is intrigued and refuses to believe. Even those who swear by the great wisdom enshrined in `Bhagavad -Gita', the Song of the same Lord Krishna on the battle field of Kurukshetra hesitate to accept the supernatural events mentioned above.

Their objections are that they are unnatural, extraordinary and even ridiculous to have happened really; and they are against the scientific spirit and rationale in the absence of any documentary evidence preserved and presented in a scientific way as to be acceptable in modern science.

The objections stem from the `unscientific' nature of the phenomena. The very source on which these objections are based has no "locus-standi" or competence to discuss such phenomena. The questions assume that God should behave only in a scientific manner in what he does. This assumption ignores certain basic parameters relating to the role and scope of science vis-a-vis those of religion.
Science does not presume to research the concept of God. Science does not and cannot answer the question of existence of God. Science never ventured to pose it as a question for itself, let alone attempting to answer the existence or nonexistence of God - because science has recognized that this question lies outside the pale and scope of its enquiry. No scientific mind can think that God, if he exists, has to behave only in accordance with scientific norms and principles. When we know nothing of God, how can we assert that he has to behave only this way and not that way.

How can science help in explaining what it has failed to express itself on? No true scientist would arrogate himself to question something which is beyond his comprehension, until and unless he is able to prove to the contrary.

Modern scientists have been extremely dedicated but unfortunately their dedication consists in investigating everything except the scientist himself. Sanity and sobriety cannot be counted as the strong points in their gadgetry when it comes to this selfintrospection. These scientists have failed to understand that their methods apply only to situations within the realm of physical matter and heuristic methods have a definite role to play to aspects beyond this realm.

The matter that science explains is only an infinitesimal fraction of the universe that lies beyond us as much as the universe that lies within us. An infinitely vast portion of this universe which science has not dared to probe so far lies still outside the purview of science.

Even if a scientist tries to know God, it will be like trying `to see the eye with the eye'. It will be like a person seeking to know himself without knowing that the self he seeks to know is none other than his own self being engaged in the process of seeking to know. The perceiving self and the self perceived are merged into the same entity.

Science has not succeeded in solving this riddle so far and therefore cannot be deemed to have come of age to question the norms of God's behavior.

The respective roles of science and Religion may be summarized as follows :4

SCIENCE RELIGION

Merely INFORMS you Can TRANSFORM you

DESCRIBES life EXPLAINS life

CATERS to your INTELLECT APPEALS to your INTUITION

UNRAVELS the `WHAT' of things REVEALS the `THAT' of things

By very NATURE has to be By very PURPOSE has SUBJECT to the RATIONAL to TRANSCEND the RATIONALE

EXPLOITS for you the REDUCTIONIST PUTS TOGETHER the aspect of the universe HOLISTIC aspect of the universe

Has made MAJOR CONTRIBUTIONS Has only MINOR to your MINOR needs EXPECTATIONS for your MAJOR needs

Is a COLLECTIVE OBLIGATION Is INDIVIDUAL answerable to the PEERS in society RESPONSIBILITY irrespective of the EXPERTS in society

TAKES CARE of your MICRO PROBLEMS UNDERTAKES to fulfil your MACRO ASPIRATIONS

MICRO is in our SCIENTIFIC hands MACRO is in HIS INVISIBLE hands

DESCRIBES our RELATIONSHIPS ADDS MEANING to in the OBJECTIVE world WHAT is KNOWN and WHAT IS UNKNOWN

Looks for DIFFERENCES among things SEEKS for the SAMENESS of divinity in all things as evidence to the glory of God.

Thus, they have a complementary and not contradictory role to play. Science provides one approach of the finite to the infinite and Religion provides another. There is nothing to preclude the same person from adopting both the approaches.

Science can at best deal with the present but it cannot deal with the future because that dimension cannot be verified by any norms that Science knows or can employ. Only imagination and hope can foresee the future.
Also, the so called scientist is so anxious to weigh to test and to prove everything that he fails to see the obvious. For the aboriginal, a plane flying across the sky was ' magic'; for the scientist, what he cannot explain is 'myth'.

Again, however much of intellectual involvement we invest, our problem solving expertise stops short of the ever expanding horizon that seems to mock at our limited perceptions .Intellect can at best attempt to research into destiny but cannot conquer or rule over destiny. And, into this sphere only religion walks in with all its majestic strides leaving science and research miserably behind since they are related to limited and proximate goals.

A scientist should avoid a perfunctory view, misplaced emphasis, faulty statements, dubious database, obstinate reasoning and skewed up scenario. He should not fall into the same trap which he accuses religious diehards to have fallen due to their sticking uncompromisingly to their pet fantasies. A true scientist would accept in all humility that there can be things beyond scientific explanations.

It is a remarkable fact that whenever a scientific or technological breakthrough is achieved, it throws up new risks of abuse and misuse. For example,

i. .The achievement in nuclear physics has exposed the world to an explosive situation and in the hands of an impulsive upstart can trigger a catastrophe of unimaginable magnitude;

ii. The so called achievement in biochemistry if carelessly applied would engender an ecological disequilibrium of incalculable dimensions. New advances in science have never been an unmixed blessing; often, they carry with them new potential for danger.

iii. It was predicted that Computers would lead to a ' Paperless Office'. The enormous gains in productivity quickly gave way to The grim reality of printers spouting out more paper than ever and in many cases, with little or no change in productivity. As the electronic system is so easy to use, the recipients promptly took print out of the massive materials received through electronic files frustrating, nay, even defeating he concept of the much vaulted ' Paperless office'

iv. It was expected that antibiotics would eradicate infectious diseases from the face of the earth but we are faced with the dangerous realization that overuse of the same antibiotics has triggered new and resistant strains of 'super viruses' that leave us even more vulnerable than ever before.

v. Pesticides, instead of eliminating destructive insects sometimes eliminated the life-giving, life-supporting natural essences, leaving the pests more pernicious than previously.

vi. The provision of helmets and paddings to prevent injuries have led to more daring acrobatics and more injuries.

vii. Flood control measures gave a sense of safety and lured large groups of people to migrate to the supposedly flood proof areas while ravages of nature when they did occur in reality were known to have nullified the efforts devastating millions of settlers.

viii. According to one estimate, the average American spends 1,600 hours a year either driving or earning the money to support the car, and drives an average of 6,000 miles a year. That works out to about 4 miles traveled per hour spent - the equivalent of a normal walking pace.

Edward Tenner, a former Editor of Princeton University Press and author of " Why things bite back?"- a compilation of technology's 'Opposite than intended Outcomes' has listed quite a few of instances such as those cited above and says in the Chapter entitled " Technology and the revenge of Unintended consequences" - that ' many of the things we didn't want to happen are the direct result of our efforts to prevent them'.

Just because the subject of `Atman' is not within the realm of science but of `Vedanta' the scientist cannot rush to brand the concept as irrelevant or erroneous. He should have the pragmatism to accept that certain concepts like `Atman' may fall beyond the pale of scientific rationale.

Let us take a home where some argument is going on between members of the family, say, a husband and wife. Do they carry on the arguments in a scientific way? Can you ever imagine that during ' family feuds', fighting can and ought to be carried out on purely scientific lines? Science has no `locus standi' in such feuds. The causes, the reasoning, the manner of argument, postulates and even the results defy all scientific presumptions. Similarly, by asking scientific proof in the Sastras of `Atman', one is addressing wrong quarters.

The father might have given a drop of his blood. Can science discover who gave the bones and the nerves, the lines on the palm or why there is no hair inside the head?; Or how the vital air does not escape though the body has nine major outlets and innumerable pores all over. And, how and why the air that is inhaled and exhaled day in and day out, one day goes out never to return. Why? Why? Where science cannot explain, Religion does it by saying that it is all the handiwork of God.

A westerner arguing with an Indian may find himself cornered by a quotation from the Upanishads. As A. BARTH in "Bulletin on the Religions of India" observes - "Nothing ever incorporated in their traditions has completely vanished. And, even what has the most modern appearance, we may look to find again some day or other in their most ancient monuments"

The failure of western thought issues from its cavalier assumption that ancient traditions have very little, if anything, to teach us. It has gone too far to belittle the wisdom enshrined in ancient traditional teaching because of its obsession with its revolt against the suffocating effects of "authority" while being incapable of learning its lessons by experience and reason. You can never forget the fortitude in suffering of the forgotten intellectual giants of the past or the wisdom born out of tragic experiences that had been treasured in the great teachings of our traditions. We should not forget that these traditions were meant TO GUIDE US, NOT TO GUILE US.

An interesting development of our most recent times is that modern science as a result of recent discoveries has come very close to accepting the eternal truths of religion. Modern science has learnt to reject the atomistic, mechanistic and reductionist outlook of the earlier generations of the scientific community. Modern science has now started developing a holistic view supporting the religious beliefs quite contrary to the earlier outlook and realizing that the cosmic diffusion is but the diversification of the one unified entity - which our ancestors designated as `Brahman'.

For example, for ALBERT EINSTEIN, popularly viewed as a relentless revolutionary against tradition - "Mystery is a more substantive and irreducible aspect of things" than it is for other scientists and philosophers. On Religion, he asserts -

"Religion is a rapturous amazement of the harmony of natural law which reveals an intelligence of such superiority that compared with it, all the systemic thinking and acting of human beings is an utterly insignificant reflection" And, he continues - "The most beautiful experience we can have is the mysterious. Whoever does not know it and can no longer marvel, is as good as dead and his eyes are dimmed. It is this knowledge and this emotion that constitute true religiosity; in this sense and in this alone, I am a deeply religious man".

Big Bang Research team leader GEORGE SMOOT has this to say.:
"The momentous findings confirm beliefs that the universe is the work of a majestic guiding hand, providing a common ground for the two old antagonists. IF YOU ARE RELIGIOUS, IT IS LIKE LOOKING AT GOD"

BURNHAM, Science historian and Director of Trinity Institute, New York city, concludes -
"Many scientists would consider the idea that God created the universe, a more respectable hypothesis at this point of time than at anytime in the last hundred years".

Many of the modern scientists and researchers who have dedicated their lives in the quest for truth have vouched for the convergence of scientific and religious thoughts.

OWEN GINGERICH, Harvard Astronomer and JOHN MATHER, Chief Scientist at NASA agree "The theory of Earth springing forth from that blinding flash bears striking resonance with those succinct words of `Genesis' - And God said let there be light and there was light".

They pledged to encourage both creationists and Scientists to pursue their mutual findings in a less hostile light.

STEPHEN HAWKING in his "A brief history of time from the Big bang to the Black holes" discovered.-"We now know that our galaxy is only one of some hundred thousand million that can be seen using modern telescopes, each galaxy itself containing some hundred thousand millions of stars. We live in a galaxy that is about one hundred thousand light years across and is slowly rotating; the stars in its spiral arms orbit around its center about once every several hundred million years. Our sun is just an average sized yellow star near the inner edge of one of the spiral arms".

Our Vedas proclaimed much the same thing much ahead of the scientists like Stephen Hawking when they declared that there are several Adityas, Rudras, Maruths, Vasus and innumerable other heavenly bodies they had identified and named; that the earth represented one of the Lokas (Worlds) viz Bhuh, the others being `Bhuvah', `Suvah', `Mahah', ` '.Janah', `Tapah' and `Satya' leading to the resplendent glory of `Parama Pada' as also numerous other nether worlds like `Atala', `Vitala', `Sutala', `Mahatala, `Talatala, 'Rasatala' and 'Paatala.'

One thing is certain. Even if one goes to the moon or the sun, it is the Hindu heritage that can bring peace on earth. A GOOD HINDU IS A GOOD HUMAN. It is as vain to pose oneself to be more scientific than the real scientist as it is to pose oneself to be `more royal than the king'. As a matter of fact, even great scientists go to the church or temple. Spirituality is inevitable. Denying it is only a commercial tactic. It is seen that only people who know less imagine that they know more and people who go on asking for proofs all the time have not even begun to learn!

Let us see how science and reasoning start functioning. Science and Reasoning never start with a vacuum. They are guided by the experiments of pioneers who had begun their search but had to leave them unfinished for future researchers to pick up the thread. And, religion does much the same in the sense `beliefs' built up on the findings and revelations of the Seers, Sages and Rishis who have propounded eternal truths that have stood the test of time and are constantly available for verification and validation again, if only we choose to.

And , as a true scientist, STEPHEN HAWKING admits - "Any physical theory is always provisional in the sense that it is only a hypothesis. You can never prove it. No matter how many times the results of experiments agree with the same theory, you can never be sure that the next time the result will not contradict the theory. On the other hand, you can disprove a theory by finding even a single observation that disagrees with the predictions of the theory".

The time that intervenes between scientific search and scientific finding represents an area of ignorance which can sooner or later be filled by human ingenuity. But, the gap presented by mystery can never be solved even with the most enlightened projection of intellect and employing the most sophisticated infrastructure. Mystery always seems to expand even as you go on solving problems - like a horizon that seems to recede as you approach it. As knowledge advances, mystery moves further. It becomes more and more anaethmatic as we delve deeper with our questions and try to arrive at answers.

Even so, we do not doubt the scientist when he avers that he had observed the unusual `wave - particle' theory of duality of light through the well known "Two-Hole' Experiment without ourselves going through the experiment due to lack of time or money or interest or whatever.

What right have we to question and doubt our `Rishis' and `Sages' who were more scientific than the greatest scientists of the modern world - who have recorded almanacs (Panchangas -Lit . the 5 essentials) with different calculations of time and distance based on planetary movements like Thithi, Vaara, Nakshatra, Yoga, Karana etc WITH RAZOR SHARP PRECISION MILLIONS OF YEARS BACK FOR MILLIONS OF YEARS TO COME?

THE ASTONISHING FACT ABOUT THEIR FINDINGS IS THAT THEY HAD NO GADGETS, INFRASTRUCTURES, MANUALS OR OTHER AIDS WHICH OUR MODERN
SCIENTISTS BOAST OF.

By sheer vision, introspection and giant sized mental computer they had predicted the exact moments of even the eclipses with pinpoint accuracy -which our modern scientists could not even emulate to this very day.

SIMON WELLS observes:
"Concepts of God contain so much alloy to begin with that two contradictory ones may be true from different points of view as both waves and particles may be equally accurate heuristic devices for describing the nature of light"

A recent research by the scientists of the California Institute of Technology have discovered evidence of a possible human magnetic sense. Geologist JOSEPH and KIRSCHVINK and his coworkers have discovered crystals of MAGNETITE, a naturally magnetic material commonly known as `load stone' in human brain tissue. MAGNETITE is a compound of iron and oxygen that can become oriented in the earth's magnetic field like a compass needle and scientists believe that these crystals may provide the missing link needed to explain biological effects of the electromagnetic fields.

This had been discovered by our ancestors MILLIONS OF YEARS BACK when they warned us against lying with the head placed on the north in a north- south posture and instructed us in detail how one should stand, sit or lie down, sleep etc, how the bed should have (five essential characteristics) `Pancha Sayana' Viz., Beauty, softness, coolness, Fragrance and spotless white colored linen covering, how and why men should not sleep facing down pressing their chest on the bed and how and why women should not sleep in a supine posture lying flat on their back except for sexual purposes. All these were based on scientific reasons, though they did not spell them out.

These findings were based on heuristic calculations and practical experimentation. In the matter of calculations, there was no need for a computer. So advanced were they in mathematical sciences that they could do computing mentally as well as, if not better than the most sophisticated of modern computers. To name only a few, ARYABHATA, BASKARA, VARAHAMIHIRA, PARASARA down to RAMANUJAM, SAKUNTALA DEVI and myriads of `Ashtavadhanis', `Dasavadhanis' and Satavadhanis' who could perform 8, 10 and up to 100 different calculations all at once. School performance appraisals in the U.S.A. show that even today the I.Q. of the average Indian in mathematical sciences is far superior to those of others. COMPUTER IS IN THEIR BLOOD.
(Religion vis - vis Mathematics, Atheism and Secularism will follow.)

Vol 01.004 2. Rahsya Traya Saram

2. Rahasya Traya Sara:

ADHIKARA 10 : PRAPATTI YOGYATA ADHIKARA (Fitness for Prapatti)
The following qualifications are required for both Bhakti and Prapatti viz.,
(i) The desire to attain Moksha
(ii) Seeking the truth from the Sastras
(iii) Desire and capacity to perform the duties as prescribed in the Sastras

The following further qualifications are special to those desiring to adopt Prapatti viz.,
(iv) Inability to adopt any other means (aakinchanyam) ( v) Absence of interest in resorting to any other means being aware of the delay involved in attaining Moksha through them (Ananya Gathi tvam)
( vi) Unconditional and Absolute surrender to Sri Narayana with an unwavering and unflinching faith in him as the only Savior (Ananya saranatvam)

ADHIKARA 11: PARIKARA VIBHAGA ADHIKARA
(The Accessories or Angas of Prapatti) This chapter deals with the accessories or Angas for performing Prapatti. They are:-

(1) Aanukulya Sankalpam: Resolve to act only in accordance with the directives of the Lord and which would , therefore, be pleasurable to him. This includes-
(i) Following the duties enunciated for the Varna and Ashrama (i.e) Nitya and Naimittika karmas (ii) Respecting the devotees of the Lord (Bhagavatas and Acharyas) with the same ardor as while respecting the Lord himself.
(iii) Exceptional and Unconditional devotion to Sri Narayana only to the exclusion of all other deities.

(2) Praatikulya Varjanam: Resolve to scrupulously avoid all actions not pleasurable to the Lord (i.e) those opposed to the ones stated under (1) above.

(3) Maha Viwasam: Absolute faith and confidence that the Lord will surely protect the soul and certainly grant Moksha.

(4) Karpanyam : Realizing the utter inability of the soul to do anything except surrendering at the feet of the Lord. This 'Self effacing' confession eliminates the ego, pride, possessiveness and such other defects in the individual

(5) Goptrutva Varanam or Atma Nikshepam : A formal expression of one's total dependence on the Lord for salvation

One who observes these five Angas at the time of Prapatti will certainly be saved by the Lord and granted Moksha at the end of the present lifetime itself. This however does not mean that there can be a dilution in these Angas ( parts ) at the Post-Prapatti period. This only means that they are the accessories at the time of performing Prapatti . Of these, the most important is Mahaviswasam which can arise only as a result of the benign blessings of one's Acharya. Otherwise, it will be difficult to gear up adequate determination and concentration. It may be doubted how one could cultivate the five Angas mentioned above. Day in and day out, we are adopting and practicing these in our lives without our ever being aware of it.

Take the case of your visit to a departmental stores for buying some article that you need. The fact that you go to the particular stores is a favor done to that store. This is Anukulya sankalpa. That you avoid going to another competitor of his is Pratikulya varjana. Since you are not capable of manufacturing the product is an admission of your Akinchanya. The trust you place in the particular stores for delivering the goods in quality, quantity and a reasonable price is your Mahavisvasa that impels you to go to that stores. The fact of your picking up the product you need from the aisle, putting it in the store cart and pushing it to the cash counter for preparing the bill for payment in an implied request for the item constitutes your Goptrutva varana.

To cite another example, when you have necessarily to go out under unavoidable circumstances, you may have to entrust your kids to the care of a baby-sitter, of course for a consideration. The fact that you pay the baby sitter is your Anukulya Sankalpa towards that person. Not entrusting the job to some other person is an act of avoiding something unfavorable to that person .This is Pratikulya varjana. It is because of your inability to look after your wards or take them with you for whatever reason is a tacit acceptance of your helplessness. This is your Akinchanya. Your trust in the babysitter for taking good care of your wards constitutes your confidence or Mahavisvasa. What you request that person while entrusting the job is the expression of Goptrutva varana.

The same analogy can be extended to any situation in real life where one has to be dependent on another at whatever time or place or circumstances. If we recognize the fact of adoption of these measures even in our daily routine, it should not be difficult for us to consciously adopt the same while performing Prapatti- and no special training or orientation is needed to inculcate these requirements.

Mahaviswasam consists of having complete faith in the following:-
(i) The Lord is omniscient (Sarvjna) while the self is imperfect with full of blemishes due to Karma Vasanas. As the Lord is aware of the defects of the Chetana, in the normal course, the Chetana would deserve only punishment. But, on the recommendations of Mother Goddess Lakshmi, the Lord takes pity on the individual, accepts him, forgives his sins and grants Moksha
(ii) The Lord dispenses justice (rewards or punishments) strictly in accordance with one's Karma only. Since most of our deeds are misdeeds, we deserve punishments only. Still out of extreme compassion and love, God may forgive and grant Moksha. (iii) Since the Lord is omnipotent, there is nothing he cannot grant and there is no higher authority to question his decisions (Sankalpa), he can in exercise of his compassion accept the acts of submission (Prapatti) and reward with Moksha. (iv) The Supreme Lord may not grant other rewards of material benefits as quickly or as assuredly for various reasons in the interests of the Prapanna ( unlike other deities) but he never delays in granting Moksha to the Prapanna as requested by him
(v) The Lord has no prejudices, no favoritism. Whoever performs Prapatti is rewarded with Moksha irrespective of Caste, Creed, Sex etc. This is due to His Saulabhya (accessibility)

(To be continued)

Vol 01.004 1. Note from the editor

1. Note from the Editor

Dear Bhagavatas,

QUESTION BOX

A good number of queries have been received bearing on the materials presented in the issues of Swami Desika Darsana Satsangam and elsewhere and some independent of either.

While any query based on genuine doubts is welcome, it would help if they are posed in clear, concise and precise terms unless it needs an elaboration.

The queries may be addressed to the "Question box". The replies to such queries will be consolidated and issued within a fortnight, at the latest. If any consultation with source materials and / or Acharyas is needed, it might take some more time and the fact will be intimated to the member posing the query.

Assuring you of our best attention at all times,

Dasoham
Anbil Ramaswamy

Vol 01.003 3. Tirumalirum Cholai - Part 2

3. TIRUMALIRUM CHOLAI - PART 2
Sampath Rengarajan

thirumAlirunchOlai,the manifestation of thirumaal or Lord Vishnu: This hill is considered to host maal or thirumaal or lord vishnu. The tamil literature " paripAdal" says that people used to worship at the direction of this hill from wherever they are, believing that such worship is directed to worshipping and reaches Lord Vishnu who is living as this hills HIMself. People believed that Lord Vishnu is permanently residing in this hill and hence worshipped from all the remote places around and wherever they are just by looking at the direction of this hill hoping that Vishnu at the center of these worship will accept their worship from this hill and bless them. This is conveyed as

"mAyON oththalin nilaiththE
senRu thozhugal seer kaNdu paNi manamE ..."

i.e. considering this nilai or hill station AS equivalent to mAyOn or thirumaal and nilaiththE senRu thozhugal is worshipping towards such direction (nilaththE is both at the direction and as the hill station used twice but written once). thus believing that this hill is mAyOn people worshipped at the direction this hill was situated from where ever they are.

AndAL delivered 10 pAsurams in nAchiyAr thirumozhi on this kshEthram praising Lord kaLLazhagar. Among his HIS various manifestations, it is also believed that Lord Vishnu is in the form of this hill. This is conveyed earlier in paripAdal explicitly. In Srimath Bagwath geetha Lord Krishna says that among kunRu's or hillock he is in the form of mEru. AndAL expresses this sentiment in her first pAsuram on thirumAlirunchOlai kaLLazhagar.

cinthurac cempodipOl
thirumaaliruNY chOlaiyenkum,
inthira kOpankaLE
ezhunthumparan^ thittanavaal,
mantharam naattiyanRu
mathurakkozhuNY caaRukoNda
suntharath thOLudaiyaan
chuzhalaiyinin RuythunkolO! (2) 1 nAchchiyaar thirumozhi

"thirumaaliruNY chOlaiyenkum" - in thirumAlirun chOlai (azhagar malai) where ever you look
"inthira kOpankaLE" - the butterflies or in tamil pattup poochchi ( they have so many colors that will resemble the colors that represents the sentiments )
"sem" - reddish
"cinthura podipOl" -similar t centhoora podi or the chenthoora powder (chenthooram is similar to kumkumam)
"ezhunthu" -raises
"paran^ thittana" -spread out
"aal" -alas or anthO in tamil
"anRu" -the day "day" dEvas churned the ocean to get the amirtham, surrendered to you
"mantharam" -the manthara malai or mEru malai (the mEru hills that was used to churn the ocean as an agitator)
"naati" -placed and used as maththu or agitator for churning in the pARkadal
"kozhu mathuram" -very pleasant
"saaRu" -the piraati who is similar to the essence of nectar or amirtha rasam
"koNda" - you who took possession of such piraati
"sundarath thOLudaiyaan" - the Lord who has the most beautiful shoulders
"suzhalaiyil ninRu" - though we stand at this life cycle and are caught up in this whirl pool
"uythum kol" - shall we survive this ?

There are also other deeper meanings in this pAsuram: We would like to atleast see his shoulders (in the form of this azhagar malai) that saved the dEvas when surrendered the other day (aNdAL compares this hill to the shoulders of the Lord who saved dEvAs by supporting the mEru hill on HIS shoulders in his koorma avathAram). (is it possible that she was always making garland for the Lord such that She can put it only on the most suitable and majestic shoulder of this perumaal). But the butterflies with their red color spread out and hovered over this hill makes it invisible to my sight. Oh what is this misfortune ? In certain tamil ilakkiyam it is commonly said that " avan naatil kunRum kodiyavO onRum thOnRaa?" when thalaivi (the female) goes out to see the thalaivan to his country but fails to see him. However "thalaivi" or the female would like to see a kunRu or hillock that would have seen him last ? In this case aNdAL touches that sentiment as she goes around to several kshEthrams and is unable to see her thalaivan the Lord and when she hears that HE is present in this hill, she came here and is unable to see him but she would have felt happy to see the hill that hosts him. She is unable to see the hill also as they are covered by the butterflies allover. It is also observe in an another way that the hill looks like a mad elephant (so strong and tall and majestic). It is customary to apply senthooram on the foreheads of mada yAnai or mad elephant. aNdAL compares the red blanket provided by the butterflies as the senthooram applied to the strong hills that is standing similar to a mad elephant. This hill ia also known as vrishabAthri and the details are discussed in part4. Periyaazhwaar comparess "sinthura milangath than thiruneRRimEL" in his pasuram and comapres the senthuram as applied to Lord'S thiru neRRi or fore head.

They (dEvars) brought the manthara malai with the help of Sri Garudan to the thirup pARkadal and placed it in the centre of thirup pARkadal or nucleus of the whole universe (the whole universe is considered thirup pARkadal by many realised souls (both srivaishnava faith and non srivaishnava faith) and for symbolising this the count in santhiyAvandhanam is routed through the 10 peripheral joints of the 4 fingers considering them as the periphery of the universe and excluding the middle joints as they are considered as mEru malai. It is believed that noone must cross over mEru malai as a mark of respect and one can only go around it. mEru malai is even now considered to be the nucleus of the universe by these souls (as per science it is nothing but dense particles or a black hole that is in the centre of this universe and no physical object can possibly cross it) As a respect for the malai no one ever will cross it even while they are traveling or doing japam, while counting gAyathri japam. Same way while many ahObila mutt followers do ashtAksharam as a part of their nitya karmA they also count the 10 external joints of the fingers and exclude the two middle joints of long finger and ring finger considering them as perumal and pirAtti in an anushtAnam that one goes around in pradhakshinam of the divya dampathis. The hill that was so strong and powerful that when it was used as the agitator, it churned the sea in such a way that the sea by itself will bring out and surface its rich contents. It is also conceived that HE agitated the unagitable philosophies and brought the best out of them through HIS charam slOkam of varAha avathAram and that HE alone can do so with HIS supreme nature and that all the philosophies are born out of HIM only. It is also contented that the amirtham is nothing but the extract of the thirup pARkadal while the precious and sweet extract (madhura kozhunchAru) was the piraati HERself who went to perumal. A thought comes to the mind that amirtham might have got its properties due to its association with piraati in the ocean bed ? This is also summarized by thirumangai on Lord Oppiliappan as "viNNAvar amuthuNNa amuthil varum peNNamuthuNda emperumAnE" ie the comparison is such that though the dEvas thought that they got the best out of churning the ocean it is still the Lord who got the best out of the thirup pARkadal ie the piraati and that piraati's presence with HIM glorifies HIS opulence.

At the outset one can read the meaning collectively as "Lord Azhagar with HIS thiN thOL (or majestic shoulders that helped dEvAs churn the ocean but then served HIM ultimately (by bringing piraati on board with HIM in offering HIS divya darsaNam to us) yielded me. Thus with his opulence HE also spreads out his trap for me & also at the same time hides and denies me the sight (or divya darsanam) of HIM as the "thirumalai" by using the butterflies to blanket and cover them. I am saddened by this oodal and will I ever get to survive this separation ?

AT the outset AndAL also compares this hill to the Lord thirumaal (and his shoulders) or vishnu HIMself as similar to the belief summarised in "paripadal"

AndAL thiruvadikaLE saraNam
anathasayanan samEthara sridEvi sundaravalli thaayaar kaLLazhagar thiruvadikaLE saraNam
Sampath Rengarajan

Vol 01.003 2. What is religion ? - Part 1

2. INTRODUCTION WHAT IS RELIGION? - Part 1
from CHAPTER 1 of " Hinduism Rediscovered "

1 : ORIGIN OF RELIGION
In his treatise on political theory "The Leviathan" HOBBES characterized human life as selfish, brutish and short". Then came LOCKE. He was more charitable. He held that everyone desired to have all the freedom for oneself but was conditioned by the fact that one had to contend with similar desires of all the others in society. As a necessary evil man consented to trade in some aspects of his freedom for the protection and preservation of the other aspects through what he called the`CONTRACT SOCIALE'. ROUSSEAU who followed, disapproved of this altruistic motive and declared that Governments were formed out of consideration for fellow beings which was inherent in human nature.

All these people were talking about what caused the emergence of political organization in general and Governments in particular. But, millions of years before the concept of Government emerged, the human race scattered in different pockets all over the world had realized the concept of what we now know as `Religion'. Anthropology reveals that `Religion is very old'. Earliest societies in different parts of the world had one thing in common - some form of religion. How did this come about?

Man observed nature. He started wondering who ornamented the sky with luminous bodies like the sun, the moon and the stars; who painted the pleasing colors on the petals of flowers; who taught the spider to build its web from its secretion in a planned way; who stored the sweet water inside the tender coconut; who provided the sustenance to the toad living at the center of rock that lay enclosed all over, in fact, how did it get inside into it in the first place; how the child in the womb learnt to draw nourishment through the umbilical cord of the mother.

Looking at himself, he wondered who regulated the functions of the human organs - the head, the heart, the nervous system, the bone structure; the blood circulation, the digestive system and even the respiratory regimen with such perfect precision. He observed that changes in weather and seasons followed a certain cyclic pattern. He noticed that his own grandparents and even parents who WERE, were in due course ARE NO MORE. His own body showed signs of growth from birth to infancy to juvenile to youth and to old age and finally to the point of death. Though the person had remained the same throughout, the body was undergoing constant changes also in a cyclic pattern over a period. With every advancing day, he noticed that some portion of his own being was getting ticked away inexorably and he himself was advancing towards old age and ' non- being' This dimension, he realized as time.

He noticed that the sun, the moon and other heavenly bodies seemed to influence all events and moods in his life. By observing that these heavenly bodies and galaxy operated around some axis .and that he himself had to traverse long distances over vales and dales for water, for food, for fodder, for fuel and what not. Thus, he came to recognize the dimension of 'space'.

These very objects including his own immediate self and surroundings comprised of the sky above, the earth below, the waters around, the wind across and the fire aglow - all constituted what is known as matter. Thus, came into his cognition, the dimension of 'matter'.

This `awareness' was perceived in the famous disputations between Sage Gargi and Sage Yagnavalkya as seen from the Brihadaranyka upanishad.

"Verily O! Gargi! at the command of that Imperishable, the sun and the moon stand apart, the Earth and the sky stand apart, the moments, the hours, the days, the nights, the fortnights, the months, the seasons and the years stand apart. Verily O! Gargi! at the command of that Imperishable, some rivers flow from the snowy mountains to the east, others to the west in whatever direction each flows"

And when Sage Gargi asked Sage Yagnavalkya. "What is the warp and woof that links all that is above the sky, beneath the earth and between them both or that links what people call the past, the present and the future" Space' replied Yagnavalkya - "The warp and woof uniting space, time and matter and indeed all existence in an indissoluble whole is the self existent, imperishable, impersonal "Brahman" ( the great) - the unheard hearer, the unseen seer, the uncomprehended comprehender of all that ever was or is or shall ever be"

THUS, THE INTERACTION OF THE TIME - SPACE - MATTER TRIAD WAS PERCEIVED BY OUR SAGES MILLIONS OF YEARS BEFORE ALBERT EINSTEIN CAME ON THE SCENE TO LABEL THE CONCEPT AND PRESENT IT TO THE WESTERN WORLD AS THE
'THEORY OF RELATIVITY'.

Man's senses could help him only in observing. He could not reason out why they behaved the way they did but he knew that they seemed to be governed by fixed laws. The rising and the setting of the sun, and the moon and their diurnal and nocturnal peripatetic perambulations in rhythmic movements were conceived to be the handiwork of a guiding power. This attempt to understand, this`search for wisdom' was another name for `philosophy'.

Delving deeper in his quest for wisdom, man tried to find out who created the world and why. He could only conclude that there must be a purpose behind all these. This belief led to the concept of `Religion' - The word is derived from Latin `Religre' meaning `To be involved',.'to bend back'
Humanity from the earliest times and even now could not meditate on abstractions. So, the Ancients hooked their ideas to symbols accompanied by appropriate rituals. In spite of differences in their practices and beliefs - each group had a kind of religion. And, the wonderful thing is that there was a simultaneous, almost telepathic parallel development in different parts of the world seemingly torn away from each other by vast expanses of land and sea.

The major religions of the world originated in remarkably small areas -Judaism and Christianity in the area of modern Israel; Islam around Mecca in Western Arabia ; Hinduism in the Indus valley of Northwest India and Buddhism in North East India."

2. FEAR IS THE KEY
The human race had to face three kinds of fear which played a key role in the development of religion. Viz; what Hindu scriptures call Adhyathmika, Adhibouthika and Adhideivika . Adhyathmika refers to afflictions generated by human behavior and conditioning like lust, anger, fear, illness and pestilence. Adhibouthika refers to fear from wild animals, birds, other grotesque creatures, in fact, all other living beings like serpents, insects etc. Adhideivika refers to heat, cold, floods, droughts, hurricanes, earthquakes and the like. Man believed that the power that created these dangers had also the power to control and direct them which transcended the Space-Time-Matter constraints. The worst fear of all was fear of death .Death and total non-existence were totally unacceptable. How to escape death became the constant preoccupation. Religion seemed to provide an explanation , if not an answer.

It is by knowing how religion responds to pain and death, we can get inside of any religious tradition. Most religions addressed themselves to cope with the universal fact of human suffering. This religion does by revealing a clearer vision of reality by which what previously appeared unbearable now became insignificant and ignorable. Religion does not remove anxiety but my means of relativizing it does minimize the pangs of suffering making it bearable.

3. Why Religion?
A regulated and disciplined life was the only insurance against the myriad threats facing humanity. To set their house in order first, they established `codes of conduct and behavior' and clothed them with rituals and ceremonies. This is what differentiates human beings from other creatures.

Beasts have other facilities better than man : (.e.g) horns of cattle, nails of the tiger, sheepskins for sheep to protect them from cold, speed for the horse. But, man has one thing they don't have. `Intelligence' of a special kind with which he creates for himself what he lacks naturally.

As WILLIAM HOWELLS, Leading American anthropologist puts it: "Man unlike other animals is the creature who comprehends things he cannot see and believes in those he cannot comprehend"

But, is this comprehension comprehensive? Let us take the example of a 3 year old girl. When her doll gets broken she feels that her whole world had shattered. This seems to us to be insignificant. The child is not able to see it as a passing event viewed against the caravan of events in a whole lifetime and hence her despondency. We as adults are mature and take things on stride. But how far? We are only comparatively mature. But, more often than not, we behave like `grown-up-children' no better qualified in viewing our present miseries against the back drop of our total existence. Our attention is rivetted to our present evanescent moment - not even our present lifespan. If only we could visualize the events in our lives in the background of an entire lifetime, if only we could realize that our total being is immeasurably longer than even our present life time - then and then only could we claim to have attained real maturity. It is religion that helps us in discerning this maturity.

What is this maturity of mind? It is the middle point of not taking extreme views. There is a popular saying - If you have not become a communist by 20 years of age, you are immature. If you continue to be a communist even after 30 years of age, you are a fool.

In Hinduism which advises maturity of mind, philosophy is not an intellectual exercise; it is a spiritual experience. It does less in stimulating thinking in void abstract nothings than in inculcating a vivid, vibrant, living presence. The philosopher in Hinduism is as much fascinated by this world as in the world hereafter.

4. WHAT THE SCHOLARS SAY ABOUT HINDUISM?
Even the Greeks who came to India were wonderstruck by this amalgam of Hindu philosophy which in the words of RENOU "Can still be of some efficacy again to our '`blase' culture and Hinduism can be better defined as Wisdom rather than the equivocal term `spirituality"

MAX MULLER thunders - "If I were asked under what sky the human mind has most deeply pondered over the greatest problems of life and has found solutions for some of them, which well deserve the attention even of those who have studied PLATO and KANT - I should point to India. And, if I were to ask myself from what literature we who have been nurtured almost exclusively on the thoughts of the Greeks and the Romans and of one Semitic race - the Jewish, may draw corrective which is most wanted in order to make our inner life more perfect, more comprehensive, more universal- in fact, more truly human a life-not for this life only, but a transfigured and eternal life - again, I should point to India" He observes further: " It is surely astounding that such a system as Vedanta should have been slowly established by the indefatigable and intrepid thinkers of India thousands of years ago, a system that even now makes us giddy,, as in the mounting the last steps of the swaying spire of the ancient Gothic Cathedral"

JAWAHARLAL NEHRU, the first Prime Minister of India writes in his "Discovery of India"
"We can never forget the ideals that have moved our race; the dreams of the Indian people through the ages; the wisdom of the ancients; the buoyant energy and love of life and nature of our forefathers; their spirit of curiosity and mental adventure; the daring of their thought; their splendid achievement in literature, art and culture; their love of truth and beauty and freedom; the basic values that they set up; their understanding of the life's mysterious ways; their toleration of other ways than theirs; their capacity to absorb other peoples and their cultural accomplishments, synthesize them and develop a varied and mixed culture; nor can we forget the myriad experiences which have built up our ancient race and lie embedded in our subconscious minds"

HENRICH ZIMMER declares- " We of the Occident are about to arrive at crossroads that was reached by the thinkers of India hundreds of years before Christ "⁸

TROY WILSON ORGAN is wonderstruck at the strange amalgam that India is. He observes: "Probably nowhere else do people live in so many centuries simultaneously. Sun worship and atomic research, Ox carts and jet planes, Astrology and theoretical physics, Magic and modern medicine, Ultra-modern multistoreyed buildings and mud huts-- These do mix in India."⁹

ARNOLD TOYENBEE who surveyed the history of the human race predicts: " In 50 years, the world would be under the hegemony of the U.S.A. but in the 21st century, as religion captures the place of technology, it is possible that India the conquered will conquer the conqueror... It is already becoming clear that a chapter which had a Western beginning will have to have an Indian ending if it is not to end in self- destruction of the human race. If human race has to be saved, it has to embrace the Hindu way".¹⁰

ASHBY PHILIP of Princeton University echoes: "The Hindu argument that all religions are equally valid may well sweep the world in the next 25 years. It may well be that within the foreseeable future, it will be Hinduism which will be challenging Christianity not only in India but in the west as well. Hinduism indeed has a new vitality not only suitable for defense but also adaptable for offense against Western religions" ¹¹

HEGEL, the great German philosopher agrees: "India has created a special momentum in world history as a country to be searched for"¹²

OPPENHEIMER, the great World Scientist who was responsible for the development of the atom bomb says:- " Access to the Vedas is the greatest privelege this century may claim over all previous centuries. There is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life; It will be the solace of my death"¹³

CARL SEGAN, the famous Astro -physicist observes:- " The Hindu religion is the Only One of the World's great faiths dedicated to the idea that cosmos itself indergoes an immense, indeed an infinite number of deaths and rebirths. It is the only religion in which the time scales correspond to those of modern cosmology... And, while our intelligence has recently provided us with awesome powers, it is not yet clear that we have the wisdom to avoid our own self-destruction".¹⁴

RABINDRANATH TAGORE, the Nobel Laureatepredicted " India is destined to be the teacher of all lands" ¹⁵

ROMAN ROLLAND, another Nobel Laureate states " If there is one face on this earth where all the dreams of living men and women have found a home from the very earliest days when man and woman began to dream of existence, it is India... For more than 30 centuries, the tree of vision, with all its thousand branches and their millions of twigs, has sprung from this torrid land, the burning womb of the Gods. It renews itself tirelessly showing no signs of decay" ¹⁶

WILL DURANT declares " Nothing should more deeply shame the modern student than the recency and inadequacy of his acquaitance with India...This the India that patient scholarship is now opening up like a new intellectual continent to that Western mind which only yesterday thought civilization an exclusive European thing" ¹⁷

N.A. PALKIWALA, the eminent jurist says " India is eternal, everlasting. Though the beginnings of her numerous civilizations go so far back in time that they are lost in the twilight of history, she has the gift of perpetual youth. Her culture is ageless and is as relevant to this present 20th century as it was to the 20th century before Christ"¹⁸

MR. HARCHARAN SINGH JOSH, President of the Indian Council of World Affairs said in a recent seminar on " Ethical and moral values in business and professions" organized by the London borough of Croydon at Croydon College, referred to India's record of representative institutions. said " India's heart still beats for justice, liberty, equality, fraternity and tolerance, even when many countries , including those in the neighbourhood, have cast off democracy and assumed open or veiled dictatorship under the impact of religious fundamentalism. The West has often judged Asian nations struggling to remove poverty, hunger, ignorance by yardsticks which they themselves took a few centuries to evolve while they built their wealth and prosperity on ruthless exploitation of labor and enslaved nations. Their preachings of human rights, patent laws and other similar impositions on struggling developing nations, therefore sound hollow" ¹⁹

To conclude : Man to remain as human must have religious belief; Man to avert degenerating into a beast must have religious belief which regulates human behavior to be true to himself and to the world around him. And, religion seeks to help you to keep your records straight in this world and in this life so that when the eschatological time arrives, you can look forward to stand before God for receiving a favorable final judgement.

Notes:
7.-Discovery of India" ( p. 187) by Jawaharlal Nehru, Doubleday & Co., Garden City, NY,1960
8. The Philosophies of India by Heinrich Zimmer, Columbia University, Bollingen Series, xxxvi. Pub. Joseph Campbell, NY,1974
9. "Hinduism-its historical development" by Troy Wilson Organ , Prof. of philosophy, Ohio University, Athens, Ohio, Pub: Barron's Educational Series Inc.,Woodbury, NY, 1974
10. Address delivered by Armold Toyenbee, Edinburgh University in 1952
11 "Christian Century" (p.2) by Ashby Philip of Princeton University Pub: LIFE Magazine
12.Hegel
13. Quoted in News India Times datedDecember 8,1995 (p.55)
14, 15, 16. 17 and 18 : Quoted in News India Times dated December 8,1995 (p.55)
19. Quoted in The Hindu International Edition dated February 18,1996 (P.6)

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Vol 01.003 1. Rahasya Traya Saram

1. Rahasya Traya Saram
ADHIKARA 9: UPAYA VIBHAGA ADHIKARA (Classification of the means for attaining Moksha)

It is well known -
(i) that Rajayoga or Hatayoga can at best serve as means to discipline the body and mind and cannot lead to Moksha.
(ii) that Karma yoga has to be of the Nishkamya variety and that while we cannot give up Nitya and Naimittika karmas under any circumstances Karma yoga by itself cannot lead to Moksha but at best serve to lead to Gnana yoga and then possibly to Bhakti yoga
(iii) that Gnana yoga cannot by itself lead to Moksha because mere 'knowledge' will be 'useless tinsel' unless it blossoms into ' action in .devotion.'(e.g) - Merely 'knowing' that a disease can be cured by appropriate medicine cannot cure the disease unless the specific medicine is actually consumed; - Merely 'knowing' that hunger will subside by taking food cannot solve the problem of hunger unless one actually eats food; - Merely "knowing" the way to reach a particular destination cannot help in taking one there unless one actually moves towards the destination.
(iv) that Bhakti yoga while being counted as one of the direct means to Moksha is difficult to practice as explained in the opening paragraph of this series..

ARJUNA was therefore confused and frustrated and asked SRI KRISHNA as to what he should do in these intriguing circumstances. As an answer to this question, Sri Krishna advised Arjuna to totally surrender to himself and that as God incarnate he would himself stand in the place of these yogas. Having left all dharma (i.e) these upayas, if he thus surrenders, the Lord would certainly wipe off all his sins, and protect him. Having pledged his promise, Sri Krishna advised him not to entertain any grief any more.

WHAT WAS ADVISED TO ARJUNA IS APPLICABLE TO ALL OF US AND GOD WOULD CERTAINLY EXTEND THE SAME PROTECTION TO US IF WE UNCONDITIONALLY SURRENDER OURSELVES TO HIM.

Thus, over and above the four upayas listed above Bhagavan has provided in his Charamasloka, a fifth course , that of Prapatti - THE ONLY EASY BUT SURE MEANS TO ATTAIN MOKSHA.

The essential differences between Bhakti and Prapatti may be summarized as follows :
Point of difference is indicated by Roman Numerals Bhakti a.k.a. Upasana is indicated by letter (B) Prapatti a.k.a. Saranagathi is indicated by the letter (P)

I.BIRTH
(B):One should be born within the first three Castes because Upasana can be commenced only in the Sarira secured at birth though it can be continued in any other Sarira in subsequent births. (P): Irrespective of Castes, the only qualifications are i) One should feel incapable of following Bhaktiyoga ii) Desire ONLY Moksha
iii) Desire it ONLY from Bhagavan knowing that ONLY He can grant it

II.KNOWLEDGE OF SASTRAS.
(B): One should know the Sastras properly (P) : Lack of knowledge of Sastras is not a disqualification

III. FOLLOWING THE DISCIPLINES
(B): One should follow the disciplines prescribed in the Sastras scrupilously and without fail
(P): Following the disciplines is RECOMMENDED as an ADJUNCT and not as the main condition of Prapatti

IV.DELAY IN SECURING MOKSHA
(B) : One who does not mind delay in securing Moksha can adopt Bhakti
(P) : One who is anxious in securing Moksha without delay should adopt only Prapatti

V. VARNASHRAMA DHARMA
(B) : The observance of Varna and Ashrama Dharmas is sin-quanon and forms a necessary condition and includes several strenuous Nitya and Naimittika duties.
(P) : The observance of Dharmas while cannot be dispensed with, is NOT considered to be PART OF PRAPATTI. It is done to please the Lord with angas detailed in Adhikara 11 below.

VI. ANTHIMA SMRITI
(B): The remembrance of the Lord at the time of death is necessary. This can dawn ONLY in the LAST SARIRA when all the karmas get obliterated.
(P) : This is not necessary. Once surrendered, the Lord remembers and so grants Moksha at the end of the CURRENT life itself or earlier as prayed for at the time of Prapatti.( Vide Varaha Charama sloka also)

VII. REMOVAL OF KARMA
(B) : Bhakti yoga can not remove Prarabda Karma. (P) : Prapatti will remove both Sanchita Karma and even Prarabda Karma till the performance of Prapatti. If one desires Moksha HERE and NOW and prays for it AT THE TIME OF PRAPATTI, the Lord would grant it right away.
This is called AARTHA PRAPATTI.

Any delay is only because the Prapanna had not prayed for an immediate release, being prepared to go through the unexpired portion of Prarabda Karma till the end of the CURRENT life. This is called TRIPTA PRAPATTI.

In this case, the sins committed without knowledge are ignored and those committed knowingly get expatiated by atonement (Nirveda and Prayaschitta) or by suffering minor punishments in the CURRENT life itself.

VIII : DURATION AND INTENSITY OF SAADHANA (B) : Has to be practiced incessantly for long periods; Is beset with numerous impediments; Is a difficult process for attaining Moksha because it involves the strict observance of one or more of the 32 Vidyas attached to Bhakti yoga.
(P) : Prapatti guarantees Moksha INSTANTLY; Requires to be done ONLY ONCE; No impediments or hard conditions to be fulfilled; Can be resorted to even by one who does not have any clear knowledge provided one has the mind and inclination to adopt the means.

Mr.A.K.RAMANUJAM, observes-
"Prapatti (unlike Bhakti) works for everyone, whatever be his state, status. caste or previous history. Not merit but demerit may qualify the soul for the grace. Not learning or high caste but their opposite may endear one to God...for Prapatti , there are no conditions of place, time, manner, fitness.The only condition is that the Lord and ONLY the Lord be the object. Draupadi, the heroine of Mahabharata, performed Prapatti when she was menstruating and unclean. Arjuna received the Lord's counsel and grace on the battlefield, surrounded by vile and unclean people"

When this Supreme Lord is so Supreme and the individual soul is so worthless on account of sins, how would God stoop down to the level of the soul and lift him up?

Sri Ramanuja answers that God can and will do this in exercise of his immense accessability, grace and compassion (Saulabhya ) in preference to his Paratva ( omnipotent power) And,

JOHN.B.CARMAN quotes Sri Ramanuja asking and answering- "How can a lame man climb on an elephant, if you tell him to do so? Likewise, how can an insignificant soul in this imperfect world approach the Lord of all? The answer is surely that an elephant can accommodate itself lying down so that the lame man can mount"- All that is needed is the absolute confidence (Mahaviswasa) on the part of the lame man that the elephant would allow him to mount on by lowering itself down to his level.

Another question arises as to how Prapatti could destroy all the Sanchita karmas as also the Prarabda Karmas? These Karmas can be likened to a huge load of cotton bales stacked in a warehouse. And, if the entire stock has to be used up by taking out for purposes of spinning little by little, it would take an inordinately long time. But, by applying a single burning match STICK, the entire STOCK could be gutted. Likewise, the sparkling matchstick that the Acharya lights up at the time of Prapatti can and indeed does destroy all the accumulated sins.

Sri ANDAL puts it picturesquely:
"The entire stock of accumulated sins and those that had started to yield results would be incinerated like dirt scorched by fire" " Poya Pizhaiyum Pugu Tharuvaan Ninranavum Theeyinaal Thoosagum"

"It is said that the enormous debit entries appearing on the balance sheet of the individual's Karma account can be more than offset by one mighty stroke of credit entry of simple faith in the saving grace of God. And, Prapatti which represents this credit transaction demands no effort; not even an act of will. Rather, the abandonment of the will, the abandonment of all effort. It merely requires Absolute surrender to his will"

(To be continued )

Vol 01.002 4. Tirumalirum cholai Part 1 of 24

4. TIRUMALIRUM CHOLAI - Part 1 of 24
Sampath Rengarajan

This kshEthram or (temple) thalapurAnAm and the 121 pAsurams (4 th largest mo of pAsurams on any single temple) will be discussed by me with my limited knowledge in 24 parts. AdisEshan has "1000" heads and it is believed that adisEshan literally "lives" here. Aazhwar pAsuram confirms this belief. In an unique fashion this hill also houses "1000" other things along with "1000" headed adisEshan. These other contents of the hill is also covered by periaazhwar in his pAsuram. Azhagar malai or Azhagar hills is 10 miles wide in east west direction and is about "1000" feet high. This hill is also having numerous sunai's or mini water fillets and hosts countless varieties of botanical specimens and flowers. Besides the hills has rare herbal plants (In South India few of the hills have rare herbal plants that "chithars" use for their miracle cures. I would request you all to recall the recent demo of Ramar pillai during 2 nd week of sept 1996, in IIT Madras in presence of several scientists and Indian Govt Rep for transportaion and alternate fuel. He burnt certian herbs collected from some of these unidentified hills in south TN, and made gasoline fuel from it using some additives. The fuel was tested to be more economical and rich in contents when tested in several labs.). This hill is also considered to be cool as similar to kodaikaNal and other popular hill stations in Tamil Nadu. Since "1000" headed adisEshan is considered to live here, it seems this hill also hosts "1000" varieties of such botanical specimen and 1000 varieties of flowers and 1000 such water fillets or sunais. Azhwar captures this in his pasuram as

aayiram thOL parapppi mudiyaayiram minnil aga aayiram painthalaiya anatha sayanan aaLum malai aayiram yaarugaLun chunaikaL palavaairamum aayiram poompozhilumudai maalirunchOlaiyatheE

"aayiram thOL parapppi mudiyaayiram minnil" - with "1000" shoulders spread out and thousand crowns glittering

aga aayiram painthalaiya anatha sayanan aaLum malai - this malai or hills is ruled by "1000" head anathasayanan

aayiram yaarugaLun chunaikaL palavaairamum - with "1000" rivers and several "1000" sunai's or water fillets aayiram poompozhilumudai maalirunchOlaiyatheE - with 1000 variety of flowers this thirumAlirunchOlai is filled with.

ayiramthalai anathasayanan samEthara Sri Sundaravallli Sriparamswami thiruvadikaLE saranam
Sampath Rengarajan

Vol 01.002 3. Prologue to "Hinduism Rediscovered"

3. PROLOGUE TO " HINDUISM REDISCOVERED "

It was in 1965 that the total ban on immigration and naturalization of Asians was withdrawn. By 1984, the Asian influx accounted for 48% ( against 12% of their European counterparts). Most of the Indian immigrants during these two decades were Hindus who promptly constructed temples, hundreds of which were opened for public worship in the U.S.A. between 1980 and 1990.

In 1987-88, when I first visited the U.S.A., I was struck by the upsurge of religious feelings of the Hindu brotherhood found crystallized in hundreds of temples and institutions in almost all the major cities dotting the landscape of the U.S.A. My second and third visits in 1992-93 and 1994-95 convinced me that Hinduism has not only survived but has also taken deep roots in the U.S.A. India, that is BHARAT was considered Punya bhumi ( world of merit) and the new world Bhogabhumi ( world of pleasure ). From the way the Hindu religious sentiment is enveloping the new world, one is tempted to conclude that America is fast transforming itself from a Bhoga bhumi into a Punya bhumi while India is sliding from its Punyabhumi status to a mere Karma bhumi ( world of performing rituals) as evidenced from the lack of Achara (Exemplary Character) and Anushtana ( meticulous performance of duties) of even those supposed to be the repositories of the highest rectitude.

The motivation for writing this book was provided by well meaning friends in Harrisburg and Pittsburgh temples in Pennsylvania, Baltimore-Maryland and Cleveland-Ohio, where I was invited to familiarize the kids and indeed also the parents who are 'Bharat-Indians in America ' on the basics of Hinduism. I presume that this opportunity was provided to me more out of love and regard for me than as a result of recognition of my capacity (or the lack of it) to carry out their behest.

You may wonder why I am using the word 'Bharat- Indian.' As you know when Columbus discovered America in 1493 in the age of discovery, he did it in the fond hope of fulfilling Europe's search for India and even today the Americans call the original inhabitants Indians and one would not know whether they are referring to the 'American Indian ' or the 'Indian American 'or the awkward expression of 'Indian Indian' ( i.e ) those hailing from. Bharat- India. To make sure of the correct reference, I have adopted the term' Bharat- Indians ' in America.

Let me in the first place admit that I am not a scholar except by way of calling one a `day-scholar' as distinct from a `Hostelier'. I am only a student trying to relearn our religion. This is an attempt to rediscover together with you the basics of our glorious religion. It is said "knowledge is what remains after forgetting what you have learnt". Therefore, to improve one's knowledge, one has to relearn, rediscover again and again and try to retain what has been so relearnt without forgetting it. As for the youngsters who had no exposure or orientation to the subject, hopefully this will prove an introductory learning process.

At this stage, I must thank one of my Christian friends who triggered in me a passionate desire to understand Hinduism. This might look paradoxical. But, it happened this way. He was a colleague of mine. As a true Christian of the Pentecostal mission, he was genuinely interested in "winning my soul for christ". He used to flood me with a lot of literature to persuade me into Christianity. To be very frank, I failed to reciprocate his sincerity. At one stage, I became so exasperated that I turned a heretic and indulged in polemic merely by way of banter to debunk him. I shot a few questions which he could not answer nor any of the fellow members of his fraternity. This of course, does not mean that there are no answers. In fact, subsequently, I stumbled upon sort of answers for them - all by my self.

This confrontation, however, led me to do a little introspection. I asked myself and became convinced that a lot more of questions could be and indeed have been asked of our religion itself-for which you and I may not be able to provide ready answers. This does not mean that these questions do not have any answers at all. I sincerely believe that we are not competent to criticize other religions, when we know nothing - maybe less than nothing of our own religion.

This prompted me to go through some of our religious literature and discuss with religious leaders and thinkers. I became convinced that anyone entering into the field of study of any faith ought to seek to know how it looks from within and not hasten to condemn their convictions as heresy or treat their sacred places as mere art museums. We should not let our pride and prejudice to desecrate what they deem holy. And, we should appreciate that for understanding any religion, there can be no simple, short statement of its philosophy and it calls for a subtle kind of sensibility, a friendliness and empathy more than mere ideology on the part of the seeker.

I was struck by the fact that in Hinduism almost all the possible questions that can ever be asked by genuine seekers and even heretics, atheists and agnostics have been anticipated and answered by our great seers thousands of years back. All we need is to look up to this treasure house of literature to clear our own doubts and those of others or to turn to our `Gurus' and `Acharyas' (not the pseudo ones who abound) who hold the key to these problems. While `Guru' means one who dispels darkness (ignorance) `Gu' means darkness and `Ru' means destroy; Acharya means one who enlightens (ie) one who imparts true knowledge and imparts right conduct too. The word Guru also means 'weighty one' denoting one endowed with great knowledge - 'one whose sayings carry weight and value'.
In fact, the more important aspects of Hinduism cannot be understood without the personal guidance of a preceptor who has been convinced that you are a deserving candidate. I take justifiable pride in saying that the head of the Mutt of Paundarigapuram Srimad Andavan who initiated me and the present 45th pontiff of the Ahobila Mutt (Azhagiyasingar) at whose feet I learned quite a few ideas about our religion - have found me worthy and have unstintingly come forward to instruct me within a short time. Before completing my apprenticeship, I was called to America due to force of circumstances. Oftentimes, I have a lurking feeling whether after all I have deserved their trust but I am constantly endeavoring to deserve the same. And, my wholehearted obeisance, I lay at their feet since I can in no way discharge the immeasurable debt of gratitude for the immense guidance they had and have been giving me. Lord Krishna says how one should approach a teacher. "Learn this (knowledge) by prostration, by respectful enquiry and by service. The wise who seek the truth will teach you true knowledge".

This encounter with the Christian friend illumined a new dimension in presenting Hindu religious ideologies to the Hindu population that had been cut off from its moorings due to prolonged absence from the homeland; and more so to the Non-Hindu population that was wholly alien to it but was nevertheless anxious to know.

In most of the pamphlets handed over to me by the Christian friend, I noticed stories and real life experiences which would build up interest in a crescendo only to end up with an anti-climax calling for a change of faith to Christianity by no more than citing a saying or two from an odd saint of their faith with whom I had no love to lose. There would be no logical or ostensible derivation from the stories to their denouement. It is but natural for a Christian to quote from his apostles but surely enough such quotations fail to impress a non-gullible Non-Christian.

It struck me, therefore, that in presenting the Hindu ideologies it would be equally futile to marshall quotations from the Hindu scriptures which were bound to fall flat. With this in view, I went through hundreds of books and articles authored by Non-Hindu thinkers from the various countries hailing from both the hemispheres- American, British, German, Greek, Roman, Australian, Japanese, Chinese, Middle Eastern and belonging to different faiths- Christian, Judaic, Muslim, Buddhist, Jain, Confucian, Shintoism and others- on what they had to say on Hinduism and quote from the 'horse's mouth'- authorities confirming the veracity of the wisdom contained in the Hindu faith. These authors have drawn personal inspiration and meaning from India as much from their native heritage. Most of them had never gone through the rigors of discipline and training in the 'Patasala' tradition ( traditional schooling ) nor had had any opportunity to listen to erudite exponents in confidential sessions of the Kalakshepa' tradition (erudite expositions).

Yet, their involvement was so palpably real, sincerity so stunningly stubborn, dedication indisputably total and their grasp so incredibly gripping that they reveal perfect mastery over the nuances of the innermost esoteric meanings (Svapadesa) lying buried in the innermost niches in our scriptures.

I was amazed at the superb range of their study of Sanskrit and Hinduism. This is because in India, religion and language are inextricably interwoven so much that no idea or expression in Sanskrit could subsist without an import into some aspect or other of Hinduism. A study of Sanskrit was necessarily a study of Hinduism and a study of Hinduism was not possible without a study of Sanskrit- the language through which Hinduism revealed itself.

Thus, Sanskrit was not only the culture but also the religion of the Hindus. Therefore, the exposure of most of them to both Sanskrit and Hinduism was so intimate that they could comprehend even minutest details and explain them with force and clarity in their expositions. - sometimes more revealing than some of our own preceptors back home in India.

For this reason, the reader would come across a good number of Sanskrit words. But, I have given such words in italics as far as possible and also their translations alongside unless specific words get repeated so much that the reader would have already become familiar with them (e.g) Yoga, Karma, Gnana, Bhakti, Prapatti, Moksha , Bhagavan etc

A reference or quotation from these world leaders who have dedicated themselves to the study of religions in general and Hinduism in particular provide an appropriate launching pad for the take off into the Hindu scriptural statements-which then would be more meaningful or at least less misunderstood. In fact, THEY tell us more about OUR religion than many of our so called self styled "Godmen" back in India.

I must record here my appreciation of the exemplary work and cooperation of the libraries in the U.S.A. which ( however small or big they may be.) could procure any title on any subject by any author from anywhere in the world and make them available within an unbelievably short time and one could reserve any work on the computer for being procured by the libraries.

In Annexure 1, a list of some such authors is given merely by way of example. The list is by no means exhaustive and some have very many works to their credit which reveal the astounding depth of their knowledge. I hereby acknowledge my deep sense of gratitude to their thought provoking works that have shaped my own thoughts and presentation. My inspiration from them is none the less than that drawn from my Acharyas as mentioned earlier. In Annexure 2, is given a list of Abbreviated titles of Scriptural and other texts referred to
In Annexure 3, is given a Guide to pronunciation of transliterated Sanskrit and other vernacular words. In Annexure 4, is given a table showing distribution of World Population according to Religions. ' Hinduism in a nutshell ' is also included as a sneak preview of the contents of this book for the reader in a hurry. Hopefully, this would kindle a curiosity to go through the rest of the matter.

A word about the ' Non-sexist' language. In the Indian tradition, when a masculine word is used say,' man' , no disrespect is meant to the' woman'. There is a plethora of judicial pronouncements right from the Supreme Court of India and down the line that an innocuous reference apparently connoting the ' male' does NOT per se carry any sexist overtones against the ' female' of the species. In fact, the term ' man' includes 'woman' unless specifically excluded. This is also due to the inherent nature of the subject. The undue obsession with the Non-sexist jargon would only create a mental blockade obstructing the natural flow of thought and understanding of a delicate subject. The use of the 'Nonsexist' expressions would very often be artificial, strained and grotesque in the context. I would request the reader - to see the woods - not the trees; to see the elephant - not the wood of which it is made; - to see the substance - not be paranoid about the form of presentation

I am here before you not so much for clearing all your doubts as for sharing what little I have learned and improving my own knowledge in a sort of joint study with you.

I am not itching to `win any soul for God' because in the words of Mahathma Gandhi -"God is not so helpless in winning souls all by himself as to need anybody's help" - much less an imperfect one like me. As mentioned, many doubts might arise and indeed will. Only two kinds of persons will not get any doubts : One - who has mastered a subject; the other - who is totally ignorant. For instance, I have no doubts in Hebrew because my ignorance of Hebrew is abysmal. Together, these two segments constitute an infinitesimal fraction; the mass of humanity stand between the two extremes. Getting doubts is a sign of progress and indicates an upward trend in evolution. The more one listens the more one learns; the more one learns, the more one understands

I may not be able to clear all your doubts or provide ready answers pat as in a quiz program. I would request you to bring your doubts to my notice. I shall answer what I can; for others, I shall consult authorities and convey their findings. But, be sure that the questions are based on genuine doubts not heretical. Let us approach the issues with an open mind and an earnest desire to know, because as Dale Carnegie puts it - "A man convinced against his will -is of the same opinion still"

2. 'You can't win an argument" by Dale Carnegie in his " How to win friends and influence people' ( p. 105), Pub. Simon & Schuster, NY, 1964 ( 114th Reprint)

Vol 01.002 2. Rahasya Traya Sara of Swamy Desika

2. RAHASYA TRAYA SARA OF SWAMI DESIKA

ADHIKARA 3 : PRADHANA PRATI TANTRA ADHIKARA (The most important and distinctive doctrine)

A basic understanding of the Sarira bhava ( body aspect) of the Jeevatma in relation to the Sariri bhava (soul aspect) of the Paramatma is the springboard for our take off on the way to attain Moksha. We have dealt with this in greater detail in our Chapter "Who is God?" ( being posted in a separate serial )

We have discussed therein how Chetanas or sentient beingsconstitute the body of Iswara and are supported, controlled and directed by Isvara who is their soul. It naturally follows that they exist for the pleasure of Isvara. The Seshatva(Subordination) of the souls is only another way of saying that they have Dasatva (Service) or right and duty to serve Isvara,who is their master.

ADHIKARA 4: ARTHA PANCHAKA ADHIKARA
( The five things that should be known to the seeker of Salvation)
The Acharyas instruct us on the following five important things that should be known to every seeker of salvation -called Artha Panchaka:-
(i) Paramatma Svarupa: the characteristics of the Supreme soul
(ii) Jeevatma Svarupa: the characteristics of the individual soul (iii) Upaya Svarupa: the means for the Jeevatma to reach the Paramatma (ie) Moksha through Bhakti or Prapatti (Note that rajayoga, karmayoga and gnanayoga are not the direct means to attain moksha.)
(iv) Phala Svarupa: the ultimate purpose of existence of the Jeevatmas is to serve (Dasatva) at the feet of Paramatma on attaining Moksha and
(v) Virodhi Svarupa: the nature of impediments on the path of the ultimate goal
The items (i) to (iv) have already been dealt with in our Chapter Who is God? mentioned above.We mention here the various forms of the impediments .

The impediments arise from sins committed by the individual souls by transgressing the codes of conduct prescribed in the Sastras thus incurring the displeasure of the Lord. This in turn impedes the progress of the Jeeva towards Moksha. The sins are born out of Avidya (Ignorance),and Karmavasana (the latent impressions of the past and the present deeds)-the effects of which can be got rid of only by atoning and surrendering to the Lord (Vide the details in the chapter mentioned above and also in the chapter on Karma and Punarjanma, which will also be posted separately)

As for the impediments, they manifest in different ways:-
(i) Associating the Jeeva with Prakriti, thus blunting intellect
(ii) Making the Jeeva identify itself with the body and sense organs
(iii) The Jeeva being born as an animal or bird etc., which have no access to Sastras
(iv) Even if born as a human, the intellect of the Jeeva being maliciously influenced by atheism.
(v) Even if a Jeeva is a theist, becoming too much addicted to worldly pleasures
(vi) Committing sins deliberately to secure temporary and trivial mundane benefits
(vii) Continuing to commit sins more and more- one sin leading to another in an endless chain
(viii) Performing rites and rituals for securing trivial mundane benefits and from petty deities (devatantara) who are no better than the Jeeva himself.

To use Swami Desika's anology, they are LIKE COWS TETHERED TOGETHER IN THE SAME BARN, and imagining such trivial benefits as the 'be all and end all 'of life and becoming immersed In the worship of such petty divinities (ix) Imperfect meditation and wrongful worship leading to further involvement in Samsara, and
(x) Other such hinderences to the progress towards liberation - IT MAKES NO DIFFERENCE IF A PERSON JUMPING OVER A WELL FALLS WITHIN EITHER RIM OF THE WELL says Swami Desika.

ADHIKARA 5.: TATTVA TRAYA CHINTANA ADHIKARA (The three reals)
The three 'reals' of Chetana (Sentient), Achetana ( Non-sentient) and Isvara (All-sentient),their Svarupa ( form) and Svabhava (nature) have already been dealt with extensively in Chapter Who is God? mentioned above.

ADHIKARA 6.: PARA DEVATA PARAMARTHYA ADHIKARA
(Truth as to who is the Paramatma - the Supreme deity) We have seen that the ultimate aim and object of all Chetanas is the attainment of Moksha (i,e) integrating with Paramatma.It is,therefore,necessary to know who this Paramatma is. JUST AS A PERSON DESIRING TO REACH A SPECIFIC DESTINATION SHOULD KNOW WHERE EXACTLY IT IS LOCATED AND THE PRECISE AND SHORTEST ROUTE LEADING THERETO, THE PERSON DESIRING MOKSHA SHOULD KNOW WHO CAN GRANT THIS MOKSHA AND THE EASIEST MEANS TO SECURE THE SAME. WE NEED NOT KNOW ANYTHING ELSE THAT DOES NOT RELATE TO THIS SPECIFIC OBJECTIVE.
The Paramatma referred to is none other than SRIMAN NARAYANA ( as explained in our Chapter '" O! My God !")

ADHIKARA 7: MUMUKSHUTVA ADHIKARA (When one becomes desirous of Moksha)
Through the Sastras, the individual soul discerns the differentiation as between its self and the body on the one hand and as between its individual soul (Jeevatma ) and the Universal soul (Paramatma) on the other. He also comes to know that his deeds (Karma) are responsible for his repeated reincarnations (Punarjanmas). He therefore refrains from bad deeds (Papa) and resorts to spiritually meritorious deeds (Punya) as prescribed in the Sastras. He also becomes aware of the Supreme Lord Sri Narayana and that surrender (Prapatti) to him as the only means to reach Narayana and enjoy everlasting bliss. He thus becomes a mumukshu.

To put it differently, the desire for securing Moksha would arise in an individual only when the following categories of feelings of 'I' and 'Mine' are got over.(Aham kara and Mama kara): (i ) the feeling generated by the soul's attachment to the body (ii) the feeling of possessiveness over the body and bodily experiences
(iii) the feeling of being subordinate to another deity or being equally subordinate to Bhagavan and the other deities. (iv) the mistaken impression that individual soul is its own protector and lord.
(v) the mistaken belief of the self acting on its own, for its own benefit and enjoying the fruits thereof.

ADHIKARA 8 : ADHIKARI VIBHAGA ADHIKARA (Classification of persons qualified for Moksha)
There are two kinds of persons qualified for Moksha viz., Bhaktas and Prapannas.We have discussed about Bhakti in the Chapter on Bhakti yoga. What remains is Prapatti.This Prapatti can be performed even by one who is not aware of the rules to be followed and the steps to be taken in performing Prapatti.(Surrender). This surrender can be done by simply surrendering to the Lord with absolute faith in him
( i ) By repeating the Mantra AS ADVISED BY THE GURU. THIS IS CALLED "UKTI NISHTA"-(performance done as told.)
( ii ) one may request his Acharya who acceding to his request performs Prapatti and prays to the Lord on behalf of the Sishya without the Sishya repeating the Mantra himself. THIS IS CALLED 'ACHARYA NISHTA.'
( iii ) In very rare cases, highly evolved souls can resort to Selfsurrender. THIS IS CALLED 'SWA NISHTA' and those who do this are called 'Swayam acharyas'
( iv ) Others who can do neither 'Swa nishta' nor find an appropriate Acharya for doing 'Ukti nishta' or 'Acharya nishta' as above ( e.g those who have migrated to foreign countries like the USA but who are nevertheless desirous of doing Prapatti) can find out another devotee of Bhagavan and perform Prapatti in WHAT IS KNOWN AS 'BHAGAVATA NISHTA'

Unless one resorts to Bhakti or Prapatti, it is impossible to attain Moksha. Between them, Prapatti can be adopted by all irrespective of caste, creed, sex, place or time and done without any elaborate rituals. Prapatti can destroy all Sanchita Karma. Bhakti and Prapatti are inculcated also by Bhagavata Abhimana (devotion towards the devotees of the Lord) and Divyadesa vasa (residing in places sacred to the Lord).

[To be continued}

Vol 01.002 1. Editor's note

1. Editor's Note

Dear Bhagavatas,
Hope you enjoyed the Inaugural issue posted on Sep. 23, 1996 containing the Guru Parampara Saram and the first two Adhikaras of Rahasya Traya Saram of Swami Sri Vedanta Desika. Besides the articles on Prapatti giving a summary of the Adhikaras from Swami Desika's Rahasya Traya Saram, it is proposed to post synopsis of Chapters from " Hinduism Rediscoverd " which, if read in the graded sequence adopted in the book, will slowly but steadily lead to a better understanding our Siddhanta. In this issue, is included the Prologue to the book by way of Introduction.The postings from Chapter 1 onwards will follow in the forthcoming issues. Your feedback and suggestions will be gratefully acknowledged.

Dasoham
Anbil Ramaswamy

Vol 01.001 5. Prapatti

5. PRAPATTI
(Abandon or Absolute Surrender)

Dear Bhagavatas,

It is proposed to give under the title PRAPATTI, a bird' eye view of Swami Desika's Rahasya Traya Sara in the forthcoming postings. Part 1 covering upto Chapter 2 of the RTS is given below. You may want to collect the postings in a single file for your record. I will be grateful for your feedback and your inputs.

You may feel free to seek clarifications for any doubts. But, it is felt that the subsequent postings would clear most of them. We will, however, strive to provide ASAP, answers to those, we believe, are not so covered.

Dasoham
Anbil Ramaswamy

SECTION : 1 : INTRODUCTION

Bhakti and Prapatti are the only means to attain Moksha. Of the two, Bhakti yoga is difficult to practice what with one or the other of the strenuous 32 Vidyas in 'Thailadhara' nature with an intensity upgraded from Para Bhakti to Para Gnana to Parama Bhakti and even so, it can secure Moksha only to those qualified to practice it and only when all karma is obliterated by attrition- a process that can take even an interminably long time- may be over several births .

And, for the one desirous of Moksha assuredly and without delay, the only easy way is that propounded by Lord Krishna in Bhagavad Gita 18 / 66 in the Charama sloka viz., Prapatti. The word 'Prapatti' is from the roots 'pra' and 'pat' together meaning 'To drop down', 'To take refuge with' . Hence, Abandon or Absolute unconditional surrender with the attitude of personal helplessness at the feet of the Lord. a.k.a. SARANAGATHI. In Charama sloka (i.e.) the last verse concluding the substantial part of the Gita discourse (verses following being in the nature of Phalasruti-fruits realizable on reciting the text)

Lord Krishna says "Having renounced all Dharmas, take refuge in me alone. I shall absolve you from all sins.- Do not grieve" Sarva dharmaan parithyajya maam ekam saranam vraja Aham tva sarva papebhyo mokshayishyami maa sucha

This does not mean that one should give up one's dharmas and then surrender to him, as some would have us believe. It only means that because you have found other means like Bhakti yoga difficult to practice you are unable to take recourse to them,the only course open to you being surrendering yourself to me, Do that surrender right here and now. Once you do this I shall protect you and grant Moksha. And, he asks you not to grieve and plights his promise to protect..

The most important exponent of the philosophy which recommends Prapatti is SWAMI SRI VEDANTA DESIKA (1268 a.d to 1369 a.d). He was a critical disputant who made extensive and intensive research in comparative religions and proved convincingly especially through his "PARA MADA BANGAM" and "SATHA DUSHANI" that other philosophies and tenets are worthless FOR A PERSON DESIROUS OF MOKSHA. He is also known as KAVI-TARKIKA-SIMHA (Lion-king among poets and rationalist logicians) and VEDANTA-ACHARYA (the preceptor of Vedanta). In fact, the word Desika itself means a preceptor and the nomenclature fits him eminently as he was indeed the preceptor par excellence. He was also known as 'SARVA TANTRA SVATANTRA" meaning master of all arts, crafts and artifacts.

A prolific writer that he was, he wrote 28 Stotra granthas (Prayers of praise) 4 Kavya granthas (Epics), 13 Vedanta granthas (Explanatory works), 32 Rahasya granthas (on esoteric truths), 24 Prabandhas in Tamil (Holy collects) besides 2 Anushtana granthas (Rules for daily observance), as also a Naataka (Allegorical drama). RAHASYA TRAYA SARA was his magnum opus which is the sheet anchor of our Siddhanta (Philosophy). As his inimitable style, spirit, force and import of his presentation cannot be transfused into the present dissertation, we can at best endeavour to have a glimpse of his work by following the arrangement of the subject as adopted in his Rahasya Traya Sara. This work consists of 32 Chapters called Adhikaras and consists of four parts;
(I) Arthanu Sasana (Ch.1 to 22) enunciates the important concepts of Tattva, Hita and Purusharta
(ii) Sthrikarana (Ch.23 to 26 ) raises all possible doubts and objections relating to the previous part and clears them. (iii) Pada-Vakya-Yojana ( Ch 27 to 29) explains the principles of Mulamantra, Dvaya and Charama Sloka And, (Iv) Sampradaya Parikriya (Ch.30 to 32) deals with the duties of the preceptor, the duties of the disciples and such other traditional matters.

SECTION 2 : GURU PARAMPARA SARAM.(The lineage of preceptors)

At the outset, he begins his work with respectful homage to the lineage of preceptors which commences from the Paramatma himself who is the PRATHAMA ACHARYA (the first and foremost preceptor). Lord Krishna, an Avatar of SRI NARAYANA advised ARJUNA on the battlefield of KURUKSHETRA, the gospel of BHAGAVAD GITA, the most important part of which is the Charama sloka on which the Siddhanta is based.

Next to him are SRI LAKSHMI (Consort of the Lord), VISHVAKSENA (the chief of staff and chief advisor in Paramapada).

Then follows NAMMALWAR (also known as SATAKOPA) who is considered the Chief among the Alwars and Chief among Acharyas who rendered inTamil the quintessence of the four Vedas in his Tiruviruttam, Tiruvasiriyam, Peria Tiruvantadi and the great Tiruvoimozhi.

In the lineage of Acharyas who followed are Natha muni, Pundarikaksha, Ramamisra, Yamuna muni, Mahapurna and Ramanuja muni Of these, the most renowned are the three Munis known as Munitraya Viz., NATHAMUNI who received directly from Nammalwar the 4000 hymns and codified them as the Divya Prabandam,YAMUNA MUNI also known as Alavandar who inaugurated the matrix of Srivaishnavism and RAMANUJA MUNI also known as Lakshmana Yogi pungava and Emperumanar. Actually, the Siddhanta came to be known after the last named as Ramanuja Darsana.

Sri Desika enjoins that it is the primary duty of a disciple to have absolute faith in and revere the Acharyas as the alter-ego of Paramatma himself since it is these Acharyas who open up the way to Moksha and maintains that the deep debt of gratitude to the Gurus can never be requited. It is only through the Guru's Upadesa (advice) our mental attitude can change, our vision broadened and we understand better than ever before.-

"Naam theliya odhi theliyaada marai nilangal theliginrome'

The lotus flower while in water blooms on receiving Sun's light. If the flower were out of water, the sunlight would only scorch and dry it up and it cannot blossom. So also, only when there is the contact and guidance of the preceptor ( Aachaarya Sambandam) can the soul evlve and blossom towards salvation.

SECTION 3 FROM THE RAHASYA TRAYA SARA OF SWAMI SRI VEDANTA DESIKA

ADHIKARA 1. UPOTKARA ADHIKARA (Introductory)

For the one who desires Moksha (Mumukshu), the very desire can arise only through a proper Guru and the attainment of this proper Guru itself is possible only if one or more of the following conditions are satisfied:
(i) God's love
(ii) Good deeds done even by chance
(iii) The gracious glance of God even at the time of birth (Jayamana Kadaksha) or in Tamil (Karuvile Thiru) (iv) Absence of hatred towards fellow beings (another way of saying love towards fellow beings)
(v) Willingness to learn the truths
(vi) Association with the virtuous.

Our Vedas have time and again reiterated that essentially the individual souls are divine and have an inherent right to attain Moksha. But, due to the dirt of Karma Vasanas they had accumulated over several lives, they are oblivious of this divinity and stray into the cycle of births and deaths in a vicious circle of Karma and Punarjanma. Thus, they become confirmed 'Nitya Samsaris' without any hope of redemption. It is only a rare occurance that due to the factors stated above that an individual soul stumbles on a Guru who initiates him into the eternal truths and restores him to his rightful place in Moksha through Bhakti or Prapatti.

To illustrate the importance and the role of the Guru, and the deep debt of gratitude the emancipated soul owes to the Guru, Swami Desika gives an illustration thus:
The young crown prince of a king goes with his father on a hunting expedition to a forest where he gets lost. He is brought up by some huntsmen. He imbibes the qualities, customs, manners and habits of the tribes forgetting that he is actually the prince. After some time, he is spotted by a few courtiers of the king who reveal to him his identity and bring him back to the king. The king is mightily happy in getting back his dear son whom he had believed as lost forever. Thanks to the royal servants, the prince regained his regalia. In the same manner, the Jeevatma that had lost its identity is restored to its pristine glory through the chance encounter with the Gurus who are the true servitors of God.

ADHIKARA 2 : SARA NISHKARSHA ADHIKARA
(Determination of what is best)

It is these Gurus who instruct a Mumukshu what should be learnt and what should be ignored as not useful for attaining the goal of Moksha. Having fixed our objective as the attainment of Moksha, We should carefully avoid those that are either opposed to or are not conducive to the said goal.

Indeed, there are innumerable things in this world to know, life is short and hinderences are many. Therefore, A WISE PERSON DESIRING MOKSHA SHOULD PREFER ONLY WHAT IS ALWAYS AND UNCONDITIONALLY MOST VALUABLE, without frittering away time and energy on lesser or even harmful objectives.

The things to be scrupulously avoided are: (i) the philosophies of those opposed to the Vedas ( like Charvakas, Buddhists, Jains etc.,) and the philosophies of heretics (like those who accept the Vedas but misinterpret its contents).These are worthless (Asaara). (ii) the philosophies contained in Karma khanda of the Vedas because they are only of very little value (Alpasaara). (iii) That part which deals with the attainment of Svarga (Heavens) after death though may appear valuable to some- does not lead to Moksha ( Saara)
(iv) that part which deals with the realization of one's own self (Kaivalya) and the means to attain thereof, though a little more valuable than (iii) above is really not conducive to the attainment of Moksha (Saaratara)
(v) What is most valuable is that which deals with the supreme Brahman, the attainment of this Brahman and the means thereof (Saaratama).

(To be continued)