WAS SURDAS BLIND?

 

Was Surdas Blind?

There are many who are well versed in Vedanta. Many who lecture on Vedanta. When asked, they will tell us that our target is Brahmam. The common person does parayanam regularly. Even a child learns to recite stothras. Even a child will reverentially acknowledge the existence of  God and with anjali mudra will say “ummachi உம்மாச்சி ”. Vedanta, parayanam of stothras, ithihasas and puranas are only a means. They are not the goal.   Neither is our aim Brahmam. Loving devotion  to Brahmam is our objective. We must yearn to serve Brahmam with love and devotion. This loving service is the target sought by one and all seeking freedom from the mundane samsara.

We show our affection by action. This is nothing new. Actions speak more than words. Our love for those who are near and dear to us is revealed by our deeds. It is the unspoken rule in this world that we show our affection through our action. So, how does one show love for the Supreme? It is easy to show reverence to the one who is lofty , but it is harder to express love for the Supreme. If we think of Him as the Supreme Cause of the Universe, we are overcome with awe.  We venerate Him, eulogize Him, but do we love Him? Standing with bowed head , with anjali mudra, feeling humbled before the Supreme Power is but a step we take in the right direction, but this is not love. This is fear that arises out of respect and this very fear shows that we have not understood His loving and compassionate nature.  If we realized His love for us and the efforts He takes to uplift us, to free us and to make us attain eternal happiness, we would not stand with bowed head with fear as if we are standing in the presence of a sovereign, but we would stand with tears in our eyes, our heart brimming with love and our senses focused only on the object of our love! Our one and only true love!

The very same sense organs with which we must love Him and stay true to Him is also a hurdle we must overcome. The objects we perceive in this world are external. We use our senses to perceive objects that are external. Our eyes are our window that we look through and perceive those objects that are external. The very same eyes are also the windows to the soul. The soul here is our antaryami, the Supreme Brahmam who loves us and is always with us no matter what form we take. Whether we take birth as human, animal, bird, plant or as insects, He is always with us as our antaryami. That which is inside is prathyak ப்ரத்யக் and that which is outside is parak பராக். Hence the Tamil phrase , “பராக் பார்க்காதே”

Now we come to the title of this essay. Was Surdas blind? His eyes were closed to the outside world. He did not see parak பராக், but his eyes were open to his soul. He perceived that which must be perceived with his eyes. Through his eyes he experienced the Supreme Brahman. He saw the divine form of Lord Krishna. Surdas was not blind, we are the ones who are blind!

Cave Temples - Engineering Marvels!

 

The Ajanta and Ellora Caves in Maharashtra India are an architectural wonder! It ’s mind-boggling to look at beautiful structures carved out of rock mass. Many people, unfortunately, are unable to appreciate the engineering skill of the monument creators. Sadly, people think that a group of ancient people with primitive tools just carved their way through the rock. To my dismay, I even heard an orator mention in a discourse that the ancient monolithic structures were built because the people of that period didn’t know the science of laying foundation! I challenge anyone who thinks like this to carve even a simple structure out of a piece of stone!

 

Excavating and sculpting grand structures like temples is not an easy feat. It is not simply the case of removing pieces of unwanted rock and tunnelling ones way through the surrounding rock. Rock is a very treacherous medium through which to travel. (Ref: http://umich.edu/~gs265/tunnel.htm) Even rocks which look sturdy contain numerous faults and cracks. Tunnelling through such rock without studying each rock in detail could trigger a collapse of the structure. 

 

Rock monuments may collapse due to many types of failure; coulomb slip failure which causes the rock to slip along the fault plane, brittle failure caused by the brittle fracture of the surrounding rock mass, weathering of the newly exposed rock mass. The deeper the tunnel is bored, the failure is dominated by new stress-induced fractures which grow rapidly and envelope the whole boundary of the excavation. Constructing monuments in rock masses is not an easy feat and a very good understanding and application of Engineering Mechanics principle is required to prevent failures. Tunnelling through rocks and mountains is very hazardous. The developers are faced with great uncertainty because, while they can examine the exterior of the rock masses visible to them, they have no idea about the structure of the rock which is beneath the outer layer. They must also take into account the geology of the area. Ajanta and Ellora caves were carved out of rocks found in areas of high seismic activities. The engineering properties of rock vary significantly and are dependant on many conditions like the direction of loading. The presence of groundwater also poses significant hurdles in completing the construction. 

 

The engineers must first evaluate the site. They must take into account the topography and climate of the area. They must study the structural stability of the rock mass which is influenced by seismicity, faults and fractures in the rock. They must take into account the permeability of water and the flow rate of groundwater. They must study the effects of weathering on the rock. They must evaluate the rock for discontinuities and defects. In-situ testing of the rock under dynamic load is essential to ensure that the structure will not collapse. Testing of the rocks in the area being considered for excavation is not always straightforward. There are a number of method for testing the rocks, both to determine the in-situ stress on the rock, as well as the rock's ability to withstand this stress. This second part often involves uniaxial and triaxial compression tests to determine the "strength" of the rock. (Ref: http://umich.edu/~gs265/tunnel.htm) 

 

They must also design the structure very carefully and select the geometry which will give stability to the structure. Most tunnels don’t have flat roofs because flat roofs are more susceptible to collapse. It is also not simply the case of removing excavated rock within to create a space. Let us take the example of a circular tunnel. The area of a circle is pir2. Doubling the diameter of the tunnel results in increasing the area by 4 times. The rock which is removed was in equilibrium with the surrounding structure and now that equilibrium is disturbed. The surface area of the excavation is doubled and the forces which are acting on the roof to bring down the tunnel are working on twice as large an area. Hence, excavations cannot be completed without providing some additional supports like using beams and cantilevers. 

 

Hence, we can see that carving out stone monuments is not an easy feat as it involves an advanced knowledge of mathematics and the study of mechanics. To such skilled technicians with advanced engineering skills, building a foundation would have been a piece of cake!

 

Apart from the study of mechanics, they also had to apply their knowledge of analytical geometry and advanced mathematics. If a tunnel was off by even one degree, a few miles from the structure the error would be so great that corridors and staircases will never connect! The design life of these structures is over two thousand years! The engineers who designed these structures had to extrapolate the strength of the rock masses over a period of more than a thousand years because the strength of the rocks will gradually weaken due to weathering and seismicity. The structures had to be designed accordingly and this is why they are still standing.

 

Next time someone undermines the engineering skills required to construct rock monuments, don’t be afraid to challenge them as excavating even a simple tunnel through hills and mountains requires complicated use of engineering mechanics. To the modern Civil and Structural Engineers, the grand structures in Ajanta and Ellora covered from roof to floor is a true engineering marvel which cannot even be replicated in our time with the help of modern tools, lasers and 3D modelling software.

Maha Navami - Lord Hayagreeva

Maha Navami Day is a day to worship Lord Hayagreeva the ultimate source of knowledge. It is by worshipping Lord Hayagreeva that Lord Dakshinamoorthy and Goddess Saraswati have attained glory and are known as the God and Goddess of learning.

Sri Swami Desikan's Thirunakshatram

 

Today is Vijaya Dasami and also the avathara dinam of Sri Swami Vedanta Desikan. The Mahanavami day is celebrated by Sri Vaishnavas by worshipping Lord Hayagreeva. Is it a wonder that Sri Swami Vedanta Desikan’s thirunakshatram coincides with Vijaya Dasami day after the worship of Swami’s ishta deivam Sri Hayagreeva Perumal!
I am sharing a short post on Sri Swami Vedanta Desikan based on the Thiruppavai Upanyasams by HH Thirukkudanthai Srimath Andavan and Sri U.Ve NadAdur Villur KaruNAkarAcchAr Swamy.
Elle ilam kiliye innam urangudhiyo
chil enru azhaiyen min nangaiyeer podharuginren
vallai un katturaigal pande un vaay aridhum
valleergal neengale naane thaan aayiduga
ollai nee podhaay unakkenna verudaiyai
ellaarum pondhaaro pondhaar pondhu ennikkol
val aanai konraanai maatraarai maatrazhikka
vallaanai maayanai paadelor embaavaay
Who is this parrot awakened by Nachiar in this pasuram? Most people would say it is Sri Thirumangai Azhwar but, this pasuram also makes reference to Swami Desikan; the parrot in the hand of Goda Piratti. The 15th Thiruppavai pasuram is suitable for Swami Vedanta Desikan as he is the only Acharyan who composed Achyutha Satakam in Nayika Bhavam like the Azhwars.
Swami Desikan has referred to himself as the parrot in many of his Sri Sukthis. In Srimad Rahasya Traya Saaram, Swami Desikan states that his acharyans trained him in the same manner in which parrots are trained to say Bagawath Naamam like “Ranga”. Swami Desikan is the incarnation of Lord Srinivasa, the divine bell and Swami Ramanuja. Despite being a prodigy who did not have to study to imbibe knowledge, Swami Desikan was the epitome of acharya bakthi. It was this devotion to his acharyans which made him think of himself as a parrot in the hand of his acharyans.
He once again compares himself to a parrot in the Devanayaka Panchasat slokam.
SamrakshaNIyam amarAdhipathE Thvayaivam
dhUram prayAthamapi dhusthyajya-gADabandham
aakrushtavAnasi BhavAn anukampamAna:
soothrAnubhaddha sakuni-kramatha: Svayam mAm

Swami says, like the owner of a parrot who tied a long rope to the parrot's leg before letting it fly away so that it may think it is free but pulls the rope to bring the bird home when it has reached the end of its tether, Lord Devanayaka has pulled Swami towards him. Swami Desikan states that even though he wishes to leave, he is unable to because he is attracted by Lord Devanayaka.
Swami has not only called himself a parrot but he also states that he is a “balan” in Daya Shatakam.
Vedanta-Desika-pade vinivesya baalam
Devo Daya-satakam etat avaadayat maam
Vaihaarikena vidhinaa samaye grheetam
Veenaa-viseshamiva Venkata sailanathah
Swami Desikan states in the above slokam that he is only a child and whatever slokams he has sung are words made to come out of him by Lord Srinivasa. If someone plays the veena, is the credit given to the musician or the veena?
Swami Desikan is the ilam kili – the baby parrot. The following anecdote about child Desikan also shows him as the young parrot. At around the age of five, Swami Desikan wished to accompany Sri Apullar to attend the kalakshepam of Sri Nadadoor Ammal. Sri Apullar arrived at the venue with Swami Desikan a little after the kalakshepam had started. Sri Nadadoor Ammal paused to inquire about the child. After a few minutes when he had to continue with the kalakshepam he couldn’t recall the verse he should continue with. None of the other disciples gathered there could recall the verse either and to everyone’s amazement, child Desikan mentioned the last verse Sri Nadadoor Ammal had uttered before taking a break. Sri Nadadoor Ammal blessed Swami Desikan and proclaimed that he will be a great Vedanthacharya. Sri Nadadoor Ammal blessed him saying that ‘Pratishtapita Vedaantah Prati- Kshipta Bahir Mathaa Bhooyaah Traividyaa Maanyas Tvam Bhoori Kalyaana Bhaajanam’. The above verse meant that Swami Desikan would establish the Vedanta Shastras, remove the doubts sown by atheists and people trying to twist the meaning of the Vedas and that Swami Desikan would be revered by the Vedic Scholars who have learnt the three Vedas.
Sri Swami Desikan’s magnum opus was Srimath Rahasya Traya Saram. Sri Swami Desikan also composed the Sri Ranganatha Paduka Sahasram a grantham with 1008 slokams in the last quarter of the night. There are 32 Paddhathis in this grantham and the Chitra Paddhathi especially highlights the genious of Sri Swami Desikan. Those who are interested can view the following animations on a few Chitra Paddhathi slokams; Knight’s tour problem, Garuda Gathi, 16 Petalled Lotus

https://youtu.be/qFLI830n3Kc animation of Garuda Gathi
animation of slokam 939 16 and 8 petal lotus https://youtu.be/LskOnvJm3tM and https://youtu.be/mcaYGSjq54g
animation of chitra padhathi slokam 929 and 930, solution to Knight’s Tour chess board Problem problem https://www.youtube.com/watch?v=1Ro5ht1GERc...
Below is slokam 936 from Sri Ranganatha Paduka Sahasram.
यायायायायायायाया यायायायायायायाया
यायायायायायायाया यायायायायायायाया
யாயாயாயாயாயாயாயா யாயாயாயாயாயாயாயா
யாயாயாயாயாயாயாயா யாயாயாயாயாயாயாயா
The beauty of this slokam is that it is composed entirely of only one letter! The letter या யா is repeated 32 times. It is a very easy slokam to memorise for people like me!
Short meaning a translation of HH Therazhundur Srimath Andavan’s commentary is given below. Will cover the details of this slokam in a subsequent post.
I pray to Lord Ranganatha’s paduka that ruled the Kingdom of Ayodhya while Lord Rama was sojourning in the forest, that Paduka that confers gnanam and auspiciousness, that paduka that destroys our enemies, that Paduka that helps us to unite with Perumal to protect us.

முசல கிசலயம் musalakisalayam

 

Sri Periyavachan Pillai had a kainkaryaparar named Varadarajan. Sri Varadarajan helped in the thirumadappaLLi (kitchen) of Sri Periyavachan Pillai. Sri Varadarajan had not undergone formal vedic studies and he had passed over three decades of his life without attending school (patasalas).

One day when his acharyan was away, he noticed the students of Sri Periyavachan Pillai engrossed in philosophical debates. Feeling curious, Sri Varadarajan approached them and asked them the topic they were discussing. The disciples felt that the naïve Sri Varadarajan would not understand the philosophy and one of them in a humorous vein said, “We are discussing முசல கிசலயம் musalakisalayam!”

Sri Varadarajan did not understand that the students were making fun of him. Later he mentioned to Sri Periyavachan Pillai that the students had been discussing முசல கிசலயம். Sri Periyavachan Pillai felt very sad that the naïve Sri Varadarajan did not even understand the insult. Sri Periyavachan Pillai explained that முசல கிசலயம்  meant உலக்கைக் கொழுந்து in Sanskrit. The embarrassed Sri Varadarajan sought refuge under Sri Periyavachan Pillai. With the blessings and guidance of Sri Periyavachan Pillai, Sri Varadarajan transformed into a great scholar and composed a commentary on Sri Nammazhwar’s thiruvaimozhi called 12000 padi. As he became adept at winning debates, he got the title “Sri Vadhi Kesari”. He also composed a grantham titled “musalakisalayam”. Later, he embraced sanyasa and was known as Sri vadhi Kesari Azhagiya Manavala Jiyar.

ARCHIRADHI MARGAM

Paryanka Vidhya describes the path taken by a jeevatma en route to Parama Patham when it attains mukthi.  The jeevatma exits the body through the 101^st nerve which opens up on the top of the skull. Only this nerve which exits from the top of the skull leads to Parama Patham. Other nerves lead a soul to various other worlds like hell and heaven via the path called dhoomadhi margam i.e the path of smoke.

The moment the jeevatma exits through the 101^st nerve Brahma nAdi, it gets on to the path made of Sun rays and climbs up towards the solar orb. It enters a small hole in the sun and the moment it reaches the other side of the sun, it is welcomed by many Devas who guide the jeevatma further along the path of light till it reaches Parama Patham. The path of light is known as archiradhi margam.

Sri Swami Vedanta Desikan has described this divine path in slokam 28 of Adhigara Sangraham.

நடைபெற அங்கி பகலொளிநாள் உத்தராயணமாண்டு

இடை வருகாற்றிரவி இரவின் பதி மின் வருணன்

குடையுடை வானவர் கோன் பிரசாபதி யென்றிவரால்

இடையிடை போகங்களெய்தி எழிற்பதமேறுவரே

The path is also described in Sanskrit in the 39th slokam of Saranagathi Deepika by Sri Swami Vedanta Desikan as given below.

अर्चिर्दिनं विशदपक्ष उदक्प्रयाणम्   

संवत्सरो मरुदशीतकर: शशाङ्क I

सौदामनी जलपतिवर्लजित् प्रजेश:

इत्यातिवाहिक सखो नयसि स्वकीयान् II  

Sri Swami Vedanta Desikan also described this divine path in the gathivisheshaadhikaaram of the Srimath Rahasya Traya Saaram as given below.

ज्वलन-दिवस-ज्योत्स्नापक्षोत्तरायण-वत्सरान्

पवन-तपन-प्रालेयांशून् क्रमादचिरधुतिम् 

As soon as the jeevatma climbs up by getting on to the solar rays, it is welcomed by the deity in charge of Agni (ज्वलन). As the jeevatma is first welcomed by Agni Devatha, the divine path is called as archiradhi margam. “Adhi” here means “etc”.

 

Agni guides the jeevatma to the end of his region and hands over the jeevatma to the deity in charge of “day” दिवस பகலின் தேவதை . Who in turn guides the jeevatma to the deity in charge of Sukla Paksham i.e the bright lunar phase ज्योत्स्नापक्ष சுக்ல பக்ஷத்தின் தேவதை . The deity of Sukla Paksham welcomes the jeevatma and hands it over to the deity in charge of the year वत्सरान्; i.e சம்வத்சர தேவதை who in turn takes the jeevatma to Vayu पवन வாயு தேவதை  then to the Sun God (Surya Bagawan) तपन. The Sun hands over the jeevatma to the Moon प्रालेयांशून्. From the world of Moon, the jeevatma enters the region of lightening and is guided by Vidhyut then Varunan followed by Indran and Prajapathi. Finally, a devatha called Amaanavan guides the jeevatma across the holy Viraja River to the amazing abode of Parama Patham.

Prapatti Part 2

 

Sri Iswara uvacha

श्री राम राम रामेति रमे रामे मनोरमे ।

सहस्रनाम तत् तुल्यं रामनाम वरानने ॥

śrī rāma rāma rāmeti rame rāme manorame .

sahasranāma tat tulyaṃ rāmanāma varānane ..

Lord Siva had said to Goddess Parvati in the above slokam that chanting “Rama Nama” gladdens his heart and chanting “Rama Rama Rama” is equal to chanting one thousand names of Lord Vishnu. In Sanskrit, Ra is assigned 2 and ma is the fifth letter. Multiplying 2X5 we get 10. 10 to the power 3 is 1000. It is said that the compassionate Lord Siva also roams around the streets of Kasi and utters Rama Nama in the ears of those breathing their last.

In Sanathana Dharma we have 3 main mutts; that of Sri Adisankaracharya (Current Kanchi, Sringeri and Joshi Mutts are branches), Swami Ramanujacharyar’s (there are 74 simhasanadhipadhis) and Sri Madhwacharyars Dwaita school of philosophy.

All 3 acharyas Sri Adisankaracharya, Swami Ramanujacharya and Sri Madhwacharyar believed in “one brahmam” i.e there is only one supreme being. Sanathana Dharma is a monotheistic religion with a firm belief in only one Brahmam (Supreme Paramatman). All 3 acharyas Sri Adisankaracharya, Swami Ramanujacharya and Sri Madhwacharyar also taught that Brahmam is Sriman Narayanan. The difference of opinions that they had was related to philosophy i.e their difference of opinion was related to characteristics of brahmam and how and why this Universe is created etc.

One of the main purposes of Sri Adisankaracharya incarnation was to free the common people from the influence of Baudham பௌத்தம் and Jaina mathams that promoted shunya vadham. The shunya vadhin’s said that there is nothing and in reply, Sri Adi Sankaracharya said that there is one brahmam. To refute shunya vadham Sri Adisankaracharya promoted “advaitam”, but his advice to common people was to follow yuga dharmam of Hari Nama Sankeerthanam, “Bhaja Govindam Bhaja Govindam”. Everyone knows the story that when he transmigrated into the body of the king so that he could answer the questions posed by Sri Mandalamisra’s wife, the ministers wishing to retain Sri Adi Sankaracharya as their sovereign decided to burn his thirumeni. Coming to know about their plot, Sri Adi Sankaracharya transmigrated back into his sareeram and found that he was engulfed by flames on all sides as the soldiers had already set fire to his thirumeni. Finding himself in this dangerous plight, he immediately sought refuge in Lord Narasimha, “Lakshmi Narasimha, Mama Dehi Karavalambam”. So, the instruction of the acharya to the common people is very clear. It is to follow the Yuga Dharmama of Sri Hari Nama Sankeerthanam and to seek refuge under the lotus feet of Lord Narayana.

Sri Kanchi Mahaperiyava also encouraged the recitation of Sri Vishnu Sahasranamam and he regularly chanted “Narayana”. On Srimukhams Sri Mahaperiyava and all Sankaracharyas sign off by writing “ Narayanasmriti” We are all blessed to have lived during the period of the great mahacharya, Sri Kanchi Mahaperiyava who had attained great manthra siddhi and it is worth noting that this great acharya repeatedly chanted thirunamam of Lord Narayana.

Hari Nama Sankeerthanam is encouraged as a means to mukthi. It is an indirect means as repeatedly chanting thirunamam generates a desire in the person to perform either bakthi or prapatti. This was the case in Ajamila charitram as well. After Ajamilan was freed from Yama Dhuthas by Vishnu Dhutas, he started meditating upon Perumal (bakthi yogam) and by following prescribed practices he obtained mukthi at a later time. So, Ajamila Charitram shows that Hari Nama Sankeerthanam indirectly bestows moksham by making the person either perform bakthi or prapatti.