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The
following are the brief introductory notes on the different sections and sects
within the Sanadhana Dharma. Religion and Philosophy have been inseparable
parts of Indian culture from time immemorial. The Rg-Veda, claimed to be the
oldest religious literature in the world, contains profound philosophical
thoughts which have remained the fountainhead of all religious systems in India.
While philosophy may be considered as theory, religion may be considered as the
practice of the same in our day-to-day lives.
There are many religious
sects in India, although
they all originate from the same Vedic source. Since the Hindu religion is
essentially based on Sanatana Dharma - universal brotherhood, a number
of schools (of thought) evolved, based on various interpretations, resulting in
several religious-philosophical sects that suited the need of the hour. These
sub-sects essentially need not follow the same path for salvation but the
ultimate aim and goal is same among all, attaining a perfect unison with the
Lord God - attainment of ultimate salvation, peace and mental happiness in the
higher plane known as Moksha or Mukti etc.
Major
Faiths within Religion - Sanadhana Dharma: Though all the major sections admit
and prostrate Sriman NArayaNa as the supreme soul, each has a different ways and
methods for their daily prayer & offerings. Here, irrespective alliance to a
faith, all surrender their offerings to Lord Sri Maha Vishnu, by beginning with
Achyutha & ending with "Narayanethi Samarpayami" or "Sarvam
Sri KrishnaarpaNamasthu" literally meaning that they surrender their
offerings to Sri Maha Vishnu!
Vaishnavism
-
Belief in Vishnu as
the Supreme Being (Here, many sub-sects each following
different methodical teachings by many Acharyas)
Saivism
- Belief in Sriman Narayana as supreme
being but faith follows worshipping Siva as the Supreme Being
Saktism
- Belief in Shakti or Goddess as
the Supreme Being
Saura
- Belief in the Sun God as the
Supreme Being
Ganapatya -
Belief
in Ganesa as the Supreme Being
Kaumara
- Belief in Kumara or Skanda-Kartikeya as the Supreme
Being
Philosophies based on Vaishnavism
Visishtaathwaitham
- Advocated by Sri Ramanujacharya
Adhwaitham
- Advocated by Sri Adi Sankaracharya
Dwaitham
- Advocated by Sri Madhvacharya
The
above contentions of different sects, you will find in the
articles that will be published in different pages under each
heading with a clear philosophical readings. These pages will be
published soon.
Of these, the first three sects have been well developed and have survived
through the ages. The other three major religions of Indian origin are Sikhism, Buddhism
and Jainism, but they do not owe any allegiance to the Vedas. It is
customary to call the religion of the vast majority of Indians as Hinduism, as
distinct from Buddhism, Jainism, Judaism, Christianity, Parsees and Islam — the other
major religions of the world.
One of the earliest proponents of the Hindu
religion was Adi Sankara (eighth
century), who propounded the Advaita Theory.
This theory suggests that the Supreme Being or Paramatman is all
pervading and not different from other sentient and insentient beings. He
advocated the introspective approach to delve into oneself to identify the ‘So’ham’
or ‘I Am He.’
Sri
Ramanuja (1017-1137
A.D.), the architect of the Visishtadvaita School,
reaffirmed the Vedic lore that Paramatman (God) has both chit (sentient
beings) and achit (inanimate objects) as His corpus. It would be beyond
the scope of this introductory text to elucidate the theory any further. (The
subsequent versions of this site, however, will carry more details.)
Another spiritual leader by name Sri Madhvacharya or
Anandatirtha (born in 1238 A.D.),
propounded the Dvaita theory, that
suggested that the Paramatman and jeevatman are distinctly different entities.
The concept of
devotion known as Bhakti
- the core of Sanatana Dharma, which already existed during the period
of the ‘Azhvars’ (the word in Tamil means a soul immersed in divine
love), saw a sweeping revival all across India, during the period between
Sankara and Ramanuja. Sankara had laid emphasis on Jnjna (or
God-knowledge) alone as a means of attaining salvation.
Sri
Ramanuja, on the other hand, influenced by
alvars (saint hymnists) laid emphasis on Bhakti (God-love) in addition
to Jnana and Karma. While Sri Sankara had postulated the Nirguna theory
(the attributeless form) of Brahman, Ramanuja evolved a Being of
beauteous form and figure, representing all the kalyana gunas or
auspicious qualities. Sri Ramanuja, based on Smrutis (Vedic and Upanishadic
statements), explained that the Supreme Being was both Saguna (form)
and Nirguna (formless) in status, nirguna being taken to indicate
absence of evil attributes and not an absence of form. While Brahman of
the Advaita Siddhanta did, of course, possess qualities and answers
somewhat to the description of the Saguna Brahman. Sri Ramanuja put forth
the concept of a Being with a name, a form and attributes to the qualities
- (six gunas) i.e.
Knowledge - Njana
The Power (Sakti)
Strength (Bhala)
Lordship (Aisvarya)
Valour (Veeryar) and
Splendour (Tejas).
This approach is more tangible and the upasaka
is presented with a more loveable and gracious God, so to say, taking the place
of an abstract Brahman. Karma (or action) is transmuted into
Kainkarya (divine service) and work sublimates into worship. Punya (good deeds)
and Papa (sin) have no more value as far as the spiritual progress of the soul
is concerned. Both are deemed to be chains, that keep us bound in Samsara
(the cycle of births and deaths). Punya may bestow on us pleasure while
papa may lead us to perdition. But, both punya and papa
(leading to heaven or hell respectively) cannot redeem one from the cycle of
births and deaths.
Ramanuja declared that the only true punya
was to strive for union with God every moment of one’s life. His approach
satisfied the intellectual quest of the human soul for God and at the same time,
furnished food for that great human emotion, love. Contemplation on God became
pleasant. The centre had shifted from the ‘Aham’ or one’s own
self to God, the Highest Self. ‘So’ham’ (I am He) gave place to ‘Daso’ham’
(I am His servant).
It is believed that in the present Kali Yuga,
Lord Vishnu will incarnate as Kalki Avataara (saviour), when the world
will discard all Dharma (righteousness) and chaos will reign supreme. This will
be followed by the Great Deluge and Balaji will be seen once again floating on a
leaf on the serene waters.
Who is a true
SriVaishnava?
The
following are the saying from the 44th Saint of the Srivaishnava Ahobila Mutt
Sect, (Mukkur Azhagiyasingar) which again propagated by the present 45th
Jeer of Ahobila Mutt on the attributes of a true Sri Vaishnava:
“The most important quality of a Vaishnava is that one must have the
quality of empathy with and sympathy for others. A true Vaishnava should feel
with the same intensity the pain and sorrow of his fellow beings. Several
scriptures including the Bhagavadvishaya emphasise this point. In fact, I stress
that if one does not have this kind of empathy, he is not a true Vaishnava. To
quote certain scriptures like the Vishnu Purana, a Vaishnava is one who does not
covet others’ wealth. A Vaishnava must have patience and compassion. There are
also other external symbols that he is required to wear like the tulasi mala,
the sacred mark on his forehead, etc. But Atmaguna-s are definitely
more important than merely being born a Vaishnava.
Reproduced
below is a Song in Gujarathi, which explain the qualities of a true Sri Vaishnava
that are enumerated by Saint Narsing Mehta, in his
famous song in ‘Vaishnava Janato’.
Vaishnava Janato
Vaishnava Janato theyney kahiyeh, Jeh peeda paravo janarey
Para duke upkar karey thoyeh, Mana abhimana na aaneyrey.
Sakala lokamam sahiney vandhey, Ninda na karey keyneerey
Vacha-kacha maha nichchalarageh, Tantan jananeey theyneerey.
Sama drishti ney trushna tyagi, Para stree kee jeyney mathare
Jihvah thakee asathya na boley, Para dhana nava janey haatharey.
Moha maya vyayeh nasi jeyney, Druda vairagya jeyna mana mamrey
Rama nasaram thali lakhi, Sakala theeratha theyna thana mamrey.
Vana loopee ney kapata rasithachey, Kama krodh nivaar yaarey
Paney nara samyo theynum thara sana karatham, Kula eko theyra dharymrey.
The
meaning of the above:
One
who is a True Sri Vaishnava, knows the pain of others, who does good to others,
especially to those ones who are in, sufferings, grief & misery, who does not let pride
enter his mind or thoughts, He who tolerates and praises the entire world, does
not say any bad things or gossip about anyone, keeps his/her words, actions and
thoughts in simplistic pure. Oh, Vaishnava, your mother is blessed. A Vaishnav
sees everything equally, rejects greed and avarice, considers some one else's
wife/daughter as his mother. The tongue may get tired, but will never
speak lies. He who does not even touch someone else's property. A Vaishnav does
not succumb to earthly attachments. A Vaishnava Who has devoted himself to
staunch detachment to worldly pleasures. He who has been edicted to the elixir
coming by the name of Lord Sri Ram. For whom all the religious sites are in the
mind, who has no greed and deceit. Who has renounced lust of all types and anger.
The poet Narsi will like to see such a person, by who's virtue, the entire
family gets salvation.
Srimathe
Ramanujaya Nama: Srimathe NikamAntha MahaDesikaya Nama: Srimathe
SrivaNsatakopa Sri AadivaNsatakopa Yatheenthra Maha Desikaya
Nama:
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