SRI: VAISHnAVISM

1. SRI: VAISHnAVISM ‘KAUSIKA:NVAYA SAMJA:TAM CHINARANGA:RYA TANU:BHAVAM GODA:GI:TO:LASSA SRI:SAKHAM PARTHASA:RADHI GURUM BHAJE:’

2. A:CHARYA:NUGRAHAMSent: Sunday, January 27, 2008 11:15:35 PMSubject: RE: SRIMANNARAYANA CHARANOW SARANAM PRAPADYE ‘PRIYA SRIMAN NARAYANAJI!JAI SRIMANNARAYANA!WE HAVE GONE THROUGH YOUR PRESENTATION AND IT IS SO EXCITING AND REALLY WONDERFUL. WE ARE OFFERING OUR MANGALASASANAMS TO YOU FOR YOUR BIRTHDAY 62. SO FAR YOUHAVE ONLY FINISHED YOUR HALF OF THE LIFE CYCLE. LET THIS NEW CYCLE ALSO SHOULD START AND GO WELL WITH ALL SPIRITUAL ENERGIES LIKE THAT ONE YOU HAVE STARTED WITH THIS PRESENTATION. =chinnajeeyar=

3. SRI: VAISHnAVISM READ & AS UNDERSTOOD BY ‘NA:RA:YAnADA:SA’ FROM ‘BASIC CONCEPTS OF SRI: VAISNAVISM’ BY DR.M NARASIMHACHARY CHENNAI BY DEVINE GRACE OF SRI:MAT TRIDANDI SRIMANNA:RA:YAnA RA:MA:NUJA CHINNA JEEYAR

4. SRI: VAISHnAVISM SRI:MAN NA:RA:YAnA, SRI:MAHA:VISnU ALONG WITH HIS CONSORT SRI: (LAKSHMI) IS THE SUPREME BEING, OF THE SUPREME POSITION

5. SRI: VAISHnAVISM VISISTHA:DVAITA IS THE PHILOSOPHY BEHIND SRI:VAISHnAVISM THE SYSTEM OF SRI: RA:MA:NUJA:

6. SRI: VAISHnAVISM SRI: IS THE MOTHER OF ENTIRE CREATION BEING THE CONSORT OF SRI:MANNARAYAnA • SRI: IS ALSO THE ATTORNEY & MEDIATOR (PURUSHAKA:RA) BETWEEN JIVA & PARAMA:TMA AND BRINGS RAPPORT BETWEEN THEM • SRI: IS RECOUNTED AS ONE OF THE TEACHERS IN THE TRANSMISSON OF THIS TRADITION SRI:RAMA:NUJA:’S TRADITION IS THUS SRI: SAMPRADA:YA

7. SRI: VAISHnAVISM VISHISTA:DVAITA IS THE PHILOSOPHY OF SRI:RA:MA:NUJA SYSTEM • ADVAITA = “ONENESS” • VISISTASYA= OF THE PARAMA:TMA WHO IS “QUALIFIED” • QUALIFIED BY A “BODY” (SARIRA:) • BODY IS = LIVING BEINGS (CHIT) AND INANIMATE MATTER (ACHIT) WHICH QUALIFIES SRI:MANNA:RA:YAnA, SRI:MAHA:VISHNU

8. SRI: VAISHnAVISM RELATIONSHIP BETWEEN SELF “JIVA” AND“PARAMATMA” THE SUPREME • SARIRA-SARIRI BHAVA = BODY AND SOUL • PRAKARA- PRAKARI BHAVA= A MODE AND POSSESSOR OF THAT MODE • SESHA- SESHI BHAVA = SUBSIDIARY ENTITY AND PRINCIPAL ENTITY • VISHESANA- VISHESYA BHAVA=ADJECTIVE AND THE NOUN IT QUALIFIES • AMSI AND AMSI BHAVA= PART AND WHOLE ETC

9. SRI: VAISHnAVISM PILLAI LOKA:CHARYA NARRATES 9 RELATIONSHIPS BETWEEN PARAMATMA =‘SRI:MANNA:RA:YAnA’ & JIVA • SARIRA –SARIRI= BODY AND SOUL • SESHA –SESHI= SUBSIDIARY AND PRINCIPAL ENTITIES • PITA-PUTRA= FATHER AND SON • RAKSYA- RAKSAKA= PROTECTOR AND PROTECTED

10. SRI: VAISHnAVISM PILLAI LOKA:CHARYA NARRATES 9 RELATIONSHIPS BETWEEN PARAMATMA =‘SRI:MANNA:RA:YAnA’ & JIVA • BHATR-BHARYA= HUSBAND AND WIFE • JNATR-JNEYA= KNOWER AND KNOWN • SVA-SVAMI= PROPERTY AND PROPRIETOR • ADHARA-ADHEYA= SUPPORT AND SUPPORTED • BHOKTR-BHOGYA= ENJOYER AND ENJOYED

11. SRI: VAISHnAVISM CHIT & ACHIT & ISHVARA ISHVARA= ‘SRI:MANNA:RA:YAnA’ = ‘PARAMA:TMA’ CHIT= ALL LIVING BEINGS • BOUND (BADDHA) • LIBERATED (MUKTAS) & • ETERNAL LIBERATED (NITYA MUKTAS) ACHIT= PRAKRITI = MATTER MAHAT= GREAT (‘PARAMA:TMA’) AHAMKA:RA = I (ATTRIBUTIVE CONSCIOUSNESS)

12. SRI: VAISHnAVISM CHIT JIVA= ‘SELF’ ARE INNUMERABLE= AS MANY BODIES JIVA IS DIFFERENT FROM SENSE ORGANS MIND & VITAL AIRS JIVA IS ETERNAL, SELF-MANIFEST & BLISSFUL BY NATURE

13. SRI: VAISHnAVISM CHIT ‘KNOWLEDGE’ IS THE QUALITY WHICH CHARACTERISES JIVA IN THREE STATES OF EXISTENCE- STATE OF ‘WAKEFULNESS, DREAM PERCEPTION, DEEP SLEEP’ FINAL STATE ‘TURIYA (LIBERATION)’

14. SRI: VAISHnAVISM CHIT IN LIBERATION JIVA REMAINS KNOWER • NEVER LOSES IDENTITY • AWARE OF WHAT HE IS THUS KNOWLEDGE IS INSEPERABLE FROM SOUL (CALLED DHARMABHOOTA JNANA = ATTRIBUTIVE CONSCIOUSNESS)

15. SRI: VAISHnAVISM CHIT SRI:MANNA:RA:YAnA, IS ALWAYS CHARACTERISED BY THIS DHARAMABHOOTA JNANA= ATTRIBUTIVE CONSCIOUSNESS

16. SRI: VAISHnAVISM ARTHA PANCHAKA (5 THINGS TO KNOW) • THE ESSENTIAL NATURE OF PARAMA:TMA – SRI:MANNA:RA:YAnA • THE ESSENTIAL NATURE OF JIVA, THE SELF-JIVA • THE MEANS OF ATTAINING SRI:MANNA:RA:YAnA –PRAPATTI

17. SRI: VAISHnAVISM ARTHA PANCHAKA (5 THINGS TO KNOW) • GOAL TO BE ATTAINED- PARAMAPADA / SRI: VAIKUNTHA • THE IMPEDIMENTS WHICH STAND IN THE WAY OF ATTAINING THE FRUIT/GOAL- AJNA:NA & AVIVEKA (IGNORANCE & INDISCRIMINATION)

18. SRI: VAISHnAVISM THE CONCEPT OF SRI: • SRI:- “SRNATI”– ‘ONE WHO REMOVES ALL OUR SINS ‘NIKHILA:N DOSHAN’ • SRI:- “SRNATI GUNAIH JAGAT” -ONE WHO NOURISHES THE WORLD BY HER VIRTUES • SRI: -“SRIYATE CA AKHILAIRNITYAM” -ONE WHO IS RESORTED BY ALL BEINGS

19. SRI: VAISHnAVISM THE CONCEPT OF SRI: • SRI:- ”SRAYATE CA AKHILAIR NITYAM” ONE WHO STAYS IN HIGHEST ABODE • SRI:- “SRNOTI” ONE WHO HEARS PETITIONS • SRI: -“SRAVAYATI” ONE WHO PASSES THEM TO SRI:MANNA:RA:YAnA, THE PARAMA:TMA

20. VADAGALAI (VEDANTA DESIKA’S VIEWS) SRI: IS MOTHER OF ALL JIVAS SRI: IS ALL PERVASIVE LIKE PARAMA:TMA SRI: IS ISVARI BELONGS TO CATEGORY OFPARAMA:TMA = ISVARAKOTI SRI: IS THE MEDIATOR (PURUSHAKARA) SRI: CAN GRANT MOKSHA SRI: FORMS GOAL OF HUMAN LIFE TENGALAI (PILLAI LOKACHARYA’S VIEWS) SRI: IS MOTHER OF ALL JIVAS SRI: IS ATOMIC IN SIZE SRI: IS ISVARI (BELONGS TO CATEGORY OF JIVAS = JIVA KOTI BUT SUPERIOR TO ALL JIVAS) SRI: IS THE MEDIATOR (PURUSHAKARA) SRI: CAN NOT GRANT MOKSHA SRI: FORMS GOAL OF HUMAN LIFE SRI: VAISHnAVISM

21. VADAGALAI (VEDANTA DESIKA’S VIEWS) GRACE OF SRI:MAN NA:RA:YAnA, IS SAHETUKA= IT COMES ONLY IF ONE DESERVES GRADES OF MOKSHA ARE ABSENT KARMA, JNANA ARE ANCILLARY TO BHAKTI, PRAPATTI IS ANOTHER MEANS TO MOKSHA SRI: OR LAXMI IS CO-PERVASIVE WITH SRI:MAN NA:RA:YAnA TENGALAI (PILLAI LOKACHARYA’S VIEWS) GRACE OF SRI:MAN NA:RA:YAnA IS NIRHETUKA, NO REQUIREMENTS THOSE LIBERATED DO KAINKARYA FOR SRI:MAN NA:RA:YAnA (PARA:RTHA KAINKARYA) AND FOR THEIR SATISFACTION ALSO (SVA:RTHA) KARMA AND JNANA CAN DIRECTLY LEAD TO PRAPATTI EASIEST, PRAPATTI IS ALMOST ONLY WAY TO SALVATION SRI: VAISHnAVISM

22. VADAGALAI (VEDANTA DESIKA’S VIEWS) SRI: IS THE UPAYA OR MEANS OF LIBERATION MUKTI LIKE LORD SRI:MAN NA:RA:YAnA’S, VATSALYA LIES IN OVERLOOKING JIVA’S FAULTS SRI:MAN NA:RA:YAnA’S DAYA COMPASSION LIES IN HIS SYMPATHY, HE DOES NOT SUFFER WITH HUMANITY TENGALAI (PILLAI LOKACHARYA’S VIEWS) SRI: IS ATOMIC LIKE JIVA, NOT ALL PERVASIVE LIKE VISHNU SRI:MAN NA:RA:YAnA, IS THE ONLY UPA:YA, NOT SRI ALSO SRI:MAN NA:RA:YAnA, LOVES THE FAULTS OF JIVAS, HE ALSO SUFFERS WITH SUFFERING HUMANITY SRI: VAISHnAVISM

23. VADAGALAI (VEDANTA DESIKA’S VIEWS) REMEMBERING SRI:MAN NA:RA:YAnA, IN THE LAST MOMENT (ANTIMA SMARANA) IS NECESSARY FOR LIBERATION PRAPATI IS ANOTHER YOGA LIKE BHAKTI WITH ELABORATE PROCEDURE OF SPIRITUAL CULTURE TENGALAI (PILLAI LOKACHARYA’S VIEWS) THIS IS NOT POSSIBLE NOR EXPECTED FROM US PRAPATTI IS ONLY MEANS OF SALVATION, IS SIMPLE WITH NO COMPLICATIONS SRI: VAISHnAVISM

24. VADAGALAI (VEDANTA DESIKA’S VIEWS) ONE SHOULD NOT GIVE UP ALL OTHER DUTIES (DHARMA TYAGA) FOR PRACTISING PRAPATTI. ONLY THE FRUITS OF ALL ACTS TO BE ABANDONED PRAYASCHITTAS ARE COMPULSORY FIVE ANGAS OF PRAPATTI ARE COMPULSORY TENGALAI (PILLAI LOKACHARYA’S VIEWS) ALL KARMAS AND DHARMAS TO BE GIVEN UP PRAYASCHITTAS ARE NOT BINDING ON US ALL ANGAS ARE NOT NECESSARY WITH MAHAVISVASA ALL WILL FOLLOW SRI: VAISHnAVISM

25. VADAGALAI (VEDANTA DESIKA’S VIEWS) THE MERITS OF PREVIOUS BIRTH (POORVA PUNYA) ALONE WILL GIVE RISE TO PRAPATTI MAN COMMITS SIN CONTINUOUSLY,SO PRAYASCHITTAS, CONTINUOUS PRAYASCHITTAS ARE NECESSARY BY CONTINUOUS MEDITATION ON DVAYAMANTRA TENGALAI (PILLAI LOKACHARYA’S VIEWS) SRI:MAN NA:RA:YAnA’S NIRHETUKA KRIPA, MOTIVELESS GRACE ALONE IS CAUSE OF PRAPATTI PRAPANNA DO NOT NEED ANY PRAYASCHITTA, PRAPATTI TO ACHARYA IS THE REAL PRAYSCHITTA SRI: VAISHnAVISM

26. VADAGALAI (VEDANTA DESIKA’S VIEWS) RISHIS AND THEIR WORKS ARE SUPERIOR TO ALVARS PERSON QUALIFIED TO DO PRAPATTI IS ONE WHO IS INCOMPETENT TO FOLLOW OTHER METHODS SRI:MAN NA:RA:YAnA, PERVADES FROM OUTSIDE THE JIVA TENGALAI (PILLAI LOKACHARYA’S VIEWS) ALVARS ARE SUPERIOR TO RISHIS, THEIR DIVYAPRABANDHA IS MORE VALID ANY ONE IS QUALIFIED TO DO PRAPATTI SRI:MAN NA:RA:YAnA, ENTERS THE JIVA TOO SRI: VAISHnAVISM

27. VADAGALAI (VEDANTA DESIKA’S VIEWS) KAIVALYA IS STATE OF SELF EXPERIENCE,FROM WHICH ONE CAN TRY FOR MOKSHA, AND IS NOT MOKSHA INDIVIDUALS NEED TO DO SARANAGATI SEPERATELY TENGALAI (PILLAI LOKACHARYA’S VIEWS) KAIVALYA IS LOCATED IN HIGHEST ABODE, WHO ATTAINS IT WILL NOT COME BACK TO THIS WORLD, HE CANNOT ATTAIN MOKSHA EITHER SRI:RAMANUJA’S PRAPATTI IS SUFFICE FOR HIS FOLLOWERS SRI: VAISHnAVISM

28. SRI: VAISHnAVISM • ‘BHAKTI’- LOVING DEVOTION • ‘BHAKTI’ DERIVED FROM ROOT ‘BHAJA’ MEANS LOVE AND SERVICE • “TAILA DHAARAAVAD AVICHHANNA SMRITI SANTAANA PARAMPARA” = UNBROKEN CHAINS OF THOUGHTS ON SRI:MAN NA:RA:YAnA

29. SRI: VAISHnAVISMBHAKTI MEANS • ‘SRAVANA’ (HEARING) • ‘KIRTANA’ ( SINGING) • ‘SMARANA’ (REMEMBERING) • ‘PA:DASEVANAM’ (SERVING HIS LOTUS FEET, WORSHIPPING IN SACRED PLACES)

30. SRI: VAISHnAVISM • ‘ARCHANAM’ (DOING ‘POOJA’ ACCORDING TO RULES IN SACRED TEXTS) • ‘VANDANAM’ (DOING ‘NAMASKARAS’=PROSTRATIONS) • ‘DASYAM’ (SERVING HIM LIKE A SERVANT) • ‘SAKHYAM’ (BECOMING HIS FRIEND) • ‘A:TMA NIVEDANAM’ =OFFERING EVERY THING ONE HAS INCLUDING BODY TO SRI:MAN NA:RA:YAnA

31. SRI: VAISHnAVISM PRAPATTI • ‘A:NUKU:LYA SANKALPA’ = RESOLVE TO DO ONLY THINGS FAVOURABLE TO SRI:MAN NA:RA:YAnA • ‘PRATIKULYA VARJANA’ =AVOIDING THINGS DISLIKED BY SRI:MAN NA:RA:YAnA • ‘RAKSHYATITI VISVASAH’ (‘MAHA VISVASAH’ =FIRM FAITH IN THE SAVIOURSHIP OF SRI:MAN NA:RA:YAnA

32. SRI: VAISHnAVISM ‘PRAPATTI’ • ‘GOPTRITVA VARANAM’ = REQUESTING SRI:MAN NA:RA:YAnA, TO BE THE PROTECTOR • ‘ATMANIKSHEPA KARPANYAM’ = PLACING ONE’S BURDEN AT THE FEET OF SRI:MAN NA:RA:YAnA, IN ALL MEEKNESS AND HUMILITY • ‘MAHA:VISVA:SA’ IS THE VERY HEART OF ‘PRAPATTI’

33. SRI: VAISHnAVISM • ‘tadeka upa:ya nishta’= SRI:MAN NA:RA:YAnA, PARAMA:TMA is only means • ‘ananya upa:ya nishta’ = NO OTHER means but • ‘ACHARYA NISHTA’ IS ALSO CAPABLE OF GRANTING ‘MOKSHA’

34. SRI: VAISHnAVISM TIRU MANTRA A:RA:DHANAM A:RA:DHANA=SHOWING LOVE • ASTHA:KSHARI- OM NAMO NA:RA:YAnA:YA • DWAYA MANTRAM- SRIMAN NA:RA:YAnA CHARAnOW SARAnAM PRAPADYE, SRIMATE NA:RA:YAnA:YA NAMAH

35. SRI: VAISHnAVISM • SARAnA:GATI ‘sarva dharma:n parityajya ma:me:kam saraNam vraja Aham twa:m sarva pa:pe:bhyo moksha ishya:mi ma:sucha’ MA:M = ME , SRI:MAN NA:RA:YAnA, ALONE = MOTHER SRI: ALONE Ekam = THE ONE & ONLY ONE , SRI:MAN NA:RA:YAnA = ONCE ATLEAST krishNa:rpaNam