8

Learn our Sampradayam the easy way" -
(Course for kids & beginners)
7 out of 20 lessons of Grade I have so far appeared in "SaraNAgathi Journal and archived at www.Srivaishnava.org/sgati - To check with elayavalli@hotmail.com


We continue with Lesson # 8

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Learn our Sampradayam the easy way
(Course for Kids) Grade 1 for Beginners
Lesson 8: Dharma (That which sustains)
(translated from the original in Tamil by Sri Seva Swami)
(Anbil Ramaswamy)
The word "Dharma" means "That which sustains". Because it is the basis of honor and harmony, which sustain all life in this world, it is called "Dharma". Without honor and harmony that stem from principled conduct, there can be no peace in the world. It is Dharma that ensures the well being of one's own self and at the same time of those of others with whom one is cast.

Dharma is considered the foremost among the four "Purusharthas" (Objectives of life). The practices governing duty, respectability, obedience to law are all founded on scientific principles as much as on Vedanta philosophy. These were handed down to us by our foresighted forefathers as the correct way of life in tune with this Dharma.
Dharma should blossom forth in action. All virtuous deeds are called Dharma.
Our forebears assure us that these good deeds have the innate capacity to protect our spiritual well being and promote harmony. Dharmic deeds result in "Punya" (Spiritual merit)."Punya" alone can elevate one's soul. People used to bless the King who ruled with Dharma (Righteousness).

In the olden days, the great Maharishis (Sages) spelled out for our benefit what Dharma meant. They classified Dharma into two categories - "SAmAnya Dharma" also called "SanaAtana Dharma" (General / Eternal Dharma) and Special Dharma called "Varnaasrama Dharma" based on Caste and stage of life of the individual. "SAmAnya Dharma" is common to all like Truth, Ahimsa etc. These include such acts as building temples, digging wells and tanks, laying roads, erecting stone platforms on roadsides to rest head loads (Sumaithaankis), performing Yaagas and Yagnas, raising groves, gardens and shade yielding trees, providing water supply in kiosks (Thanneer Pandals) to the weary wayfarers,
giving succor to the needy and rendering community or social service etc.

Special Dharmas differ for those belonging to different Varnas and Asramas. Dharma also varies according to the constraints of Space- divide and Time-divide. Dharma differs as between the husband and wife, the parents and their children, the brother and the sister, the preceptor and disciple, the ruler and the ruled and in short, every relation that could be conceived as between different individuals.

In any case, those who strictly follow the individual Dharmas incumbent on them are called "Dhaarmikaas" Lord Rama and Lord Krishna were recognized as the very personification of Dharma. Those who act contrary to these Dharmas (laid down for us humans) are deemed to be bestial.

When the disciple leaves the Gurukula (Preceptor's home) after completing his studies, the preceptor used to instruct him some basic codes of conduct.
Some of them are -
· "Satyam Vadha" (Always tell the truth)
· Dharmam Chara" (Act that which is right according to your Dharmas),
· Never swerve from what you have learned
· Go, get married and beget virtuous children by following the Grihstaasrama Dharmas
· Never live off truth and righteousness, even for the sake of dirty lucre
· Studying and teaching the Vedas and other scriptures are your duties
· Take great care about performing rites towards God (Deva Kaaryam) like Nitya and Naimittika Karmas (Obligatory and occasional duties) and towards forefathers (Pitru Kaaryam)
· Respect mother as God (Matru Devo Bhava)
· Respect father as God (Pitru Devo Bhava)
· Respect your preceptor as God (Aachaarya Devo Bhava)
· Respect your guest as God (Athithi Devo Bhava)
· You should follow the good conduct advised to us by our elders
· You should take care not to be misled by the practices (of others) that are repugnant to Dharma, however attractive they may appear
· When you give, give wholeheartedly to those who deserve, and according to your capacity
· When in doubt, consult our elders who are well versed, who are selfless, who are devoid of avarice and who have "Vairaghyam" (detachment from worldly attractions)
· These are not empty platitudes
· Take them as commands as to how you should conduct yourself in day to day life
· This is because "Dharma" is the only power that stands by you throughout your life"
Though we have not gone through Gurukula Vaasam to get the benefit of these advises directly from our Gurus, they are, nevertheless, equally applicable to us and we can make our lives meaningful by following these tenets.
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QUESTIONS
1. What is the meaning of the word "Dharma"?
2. Describe the various categories of Dharma?
3. Detail a few of the advises an Acharya imparts to his Sishya at the
conclusion of studies?
4. Mention a few "SAmAnya Dharmas"?

9

Learn our Sampradayam the easy way
(Course for Kids) Grade 1 for Beginners
Lesson 9: Right Path
(Anbil Ramaswamy)
(Based on the Tamil original by Sri Seva Swami)
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A person who wants to travel from one place to another has to take the road that will lead to the destination. There may be more than one road starting from the starting point. Some may be good; some others may be bad. In the former, there will be no cause for fear of any kind, no needless meandering, and no anxiety whether it is the proper route etc
The bad ones may have one or more of these in varying degrees.

It is always to take a brightly-lit path avoiding those that are poorly lit and steeped in darkness. In a well-lit road, a person can travel alone; Dark ones may pose danger even for a group moving gregariously. A royal road will be a Broadway whereas a bye lane may have potholes, thorns, stones and even glass pieces besides danger of thieves lurking in the dark. Short cuts, side lanes and bye lanes may appear attractive but they are usually unreliable. The same may be the case with a new path one might discover.

Similarly, to lead our lives peacefully, Saastras have shown us some beaten paths; paths tread by Maharishis and wise old forefathers. People who have followed these have been found to reach their destinations safe and sound and have set precedents for others to follow.

Rivers swollen with flash floods may appear to create newer paths but we can never be sure where they will lead us. When there is high tide, waters might submerge all paths known and unknown. When dried up, they may show up new roadmaps with numerous new paths most of that may only be illusory. Newer paths are invented by evanescent Godmen who appear and disappear like these flash floods and present them as the real ones and they will also quote from scriptures to substantiate their arguments like ?devil quoting the scriptures?. We should not fall for these gimmicks, if we are to reach our true destination.

The path tread by our AzhwArs, AchAryas and our forefathers is truly safe and will surely lead us to our ultimate spiritual destination of Moksha. Swami Desika confirms this by saying ?Thol Vazhiye Nal Vazhi?. This is the path shown to us by Geethaachaaryan, Lord Krishna himself, by AzhwArs, by our AchAryas, by our elders. This is the path Swami Desikan recommends. Let us follow this path and attain salvation.
QUESTIONS
1. What is the difference between good and bad paths?
2. Which path is free from fear?
3. What benefit can be gained by following the path shown by the Saastras?
4. Who said ?Thol Vazhiye Nal Vazhi??
5. Can we follow paths created by flash floods?
6. Who taught us the good path to salvation?

10

LEARN OUR TRADITION THE EASY WAY
(BASED ON THE ORIGINAL ?SAMPRADAYA PADA THITTAM? IN TAMIL
BY SRI SEVA SWAMI)
(COURSE FOR KIDS) GRADE 1 FOR BEGINNERS LESSON 10: BATHING & CLEANLINESS
(ANBIL RAMASWAMY)
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In Sanskrit, we call bathing ?SnAnam?. Elders used to call this ?Theertham AaDuthal?. This means that one has to immerse oneself completely under water from head to foot. ANDAL calls this ?Neer AaDuthal?. ?Neer? in Tamil means the same as ?Theertham?.

You are not supposed to do anything auspicious without first bathing. Bathing is said to cleanse us of what is called ?Vizhuppu? which means
?Soiled?. In other words, it means the body gets dirty by contact with unhealthy environment one is exposed to in the daily routine.
Therefore, bathing makes for bodily purity so essential for any act for that matter and more so, any auspicious act.

Bathing rids us of laziness (AalAsyam); stimulates a feeling of freshness; this refreshing in turn strengthens the mind. With a fresh body and a strong mind, all your actions can be done with greater efficiency than otherwise

?Cleanliness?, they say ?is next to Godliness?. The concepts of purity and impurity occur every where in almost every action in religions throughout the world. As for us, we may say that purity is the essential keynote and most of our religious practices hinge on this concept of purification, which assumes infinite variety
Impurity has several connotations: Adulteration, Pollution, Contamination, Spittle, Defilement, Beclouding conceptions and many more. Impurity can arise from foreign travel, contact with base (Neecha) people, or places, change over to other faiths, contamination of bodily wastes, attending a funeral, handling a corpse, partaking food in a Shradda (especially, Ekodhishta ceremony) and such other circumstances for which special purificatory rituals have been prescribed in the SAstras.
Purity relates to physical, mental, emotional, spiritual and ritual aspects.
 Physical purity- is being clean by taking bath frequently, environmental cleanliness, profuse cleansing with water with appropriate chants.
 Mental purity consists of meditation, high thinking and simple living.
 Emotional purity denotes control of mind and the good company one keeps.
 Spiritual purity refers to the practice of 'yama' and 'niyama' prescribed in the SAstras, studying Vedas and other scriptures , doing
Japa ( chanting), Tapa ( austerities)
 Ritual purity includes the observance of rites of PrAyaschittas.(atonement)
It will be seen from the above that in physical purity, ?SnAnam? (taking bath) is ranked foremost. But, why should we take bath at all?
First, there is an injunction that no ?Vaideeka Karma?(rituals prescribed in the Scriptures) can be done without first taking bath: Second, bathing removes ?Vizhuppu?, the nagging feeling of pollution etc. listed above. Third, Science recognizes that removal of dirt that had accumulated on our body due to exposure to the elements makes for general health. ?SnAnam? ensures this physical freshness as well as the psychological feeling of freshness. SnAnam rids laziness and makes one industrious when one is able to concentrate better on whatever chores one undertakes, thus helping in successful completion thereof.

We are advised by our elders that the best way is to bathe in cold water and drink hot water (precisely opposite of what we are doing!). Bathing in running water like a river facing the flow is deemed the best. ?Avagaahana SnAnam? i.e. fully submerging the whole body from head to foot is recommended. Even while bathing in a tank or using well water (when on is advised to face east), a complete bath covering the whole body is recommended (contrary of the practice of some to don ?shower caps? to avoid the hairs on the head getting wet!). Partial bathing is prohibited especially when Vaideeka Karmas are to be performed. In some orthodox families, we can see a person who had already taken bath, lifting water from the well and pouring it on the head of another. This is considered better than the bather himself lifting the water.

Also, one should keep one?s mouth closed lest the water poured on the head should get into the mouth. Excessive water that had so gathered in the mouth is likely to flow down on the chest and fall on the ?Poonool? (Sacred thread) defiling its sanctity, thus defeating the very purpose of bathing.

Taking ?Sea bath?, Bathing at night and bathing in hot water are not considered good. Bathing should be done only with natural cold water. It should be remembered that the innate nature of water is to be cold (unless artificially heated) as the nature of fire is to be hot. Of course, exceptions are there like during days when ablutions are offered to forefathers (Pitru dinam) and in the case of patients, not advised to take shower in cold water on medical grounds.

Bathing in the nude is strictly prohibited. A towel ought to be wrapped around the waist. After bath, one should use for drying and wear only clothes that are ?maDi?(i.e.) dried up clothes. The opposite of ?maDi? is ?vizhuppu? (i.e.) polluted by contact. One has to be watchful about this aspect.Only clean and dry clothes that are not ?Vizhuppu? (polluted) can be worn after bath.

Our elders have identified seven types of SnAnam called-Mantra SnAnam, Bhowma SnAnam, Aagneya SnAnam, VAyavya SnAnam, Divya SnAnam, Maanasa SnAnam and VAruna SnAnam.

Another classification of bathing depending upon the time of taking bath is as follows:
(1) prAthah SnAnam - done early in the morning
(2) mAdhyAhnika SnAnam ? done midday when the Sun is at its zenith
(3) kriYanka snAnam ? done on special occasions.

For now, it is enough for you to learn the names of the different kinds of bathing. We will explain them in greater detail in a later lesson.
Remember:
?Bathe in cold water; Drink hot water?. This is wise saying for preserving one?s health.
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QUESTIONS
1. What is meant by the word ?SnAnam??
2. Which is considered to be the best way of taking bath?
3. State the different types of ?SnAnams??
4. What points have to be borne in mind while taking bath?

11

?LEARN OUR SAMPRADAYAM THE EASY WAY?
GRADE I- LESSON 11:?SACRED MARKS?
(Based On The Original in Tamil ?SampradAya pADa Thittam? By Sri Seva Swamigal, Founder, Mani Mandapam and Editor, Sri Desika Seva. TRANSLATION BY SRI M.K>SRINIVASAN,
PRESIDENT, SRI VEDANTA DESIKA RESEARCH CENTER)
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Every Srivaishnava (i.e.) the devotees of Lord VishNu or Sriman NArAyaNa should wear the sacred mark on his forehead. This consists of two white upward lines on the forehead joined together by an arc just below the eyebrows on the bridge of the nose. Between the two lines will be a single upward line in yellow, equidistant from the white lines but not touching the curved base of the white lines. Both the white lines and the yellow line are a must and should not be worn in isolation. The white lines represent Lord NArAyANa and the yellow line indicates Goddess Lakshmi. The shape of the whole lines will resemble the outlines of the Lord?s foot. The white lines are drawn with a special purified clay called ?TiumaNN? in Tamil and the yellow is made with ?SrIchoorNam? (auspicious powder)

Such a mark offers protection to the person who wears it. This practice is as old as the Vedas and the sages have enjoined so while worshipping Lord VishNu. The Vedas declare such a one as mahAtma (great soul)
A face devoid of such a mark is devoid of luster, is described as a ?barren land? or even as a ?cremation ground? by knowledgeable people. No religious or spiritual ritual should be performed without wearing the sacred mark.

An orthodox SrivaishNava wears such a mark on 12 places on his body. While wearing them at each spot, a special name of the Lord VishNu and another of Goddess Lakshmi should be chanted. These are described in great detail along with the benefits which accrue therefrom. (Details may be learned from elders or AchAryas).

While all the 12 are important and should be marked, one should never omit to mark at least the forehead (when kEsavAya nama:) is uttered and upper back of the neck (when DamOdarAya nama:) is uttered.

We should be proud and brave in wearing the marks, for they are not mere rituals but are sacred and offer protection to the wearer.

There are two subsects among SrIvaishNavas, the VaDakalais and the Thenkalais. The manner of wearing the sacred mark explained in the first Para applies to vaDakalais. Youngsters should consult the elders about the mode adopted in their family traditions.
Questions
1. What is a ?Sacred mark??
2. Whom should we remember while wearing the Sacred marks?
3. What does the Sacred mark do to us?
4. How does the Vedas describe those who worship VishNU wearing the Sacred mark?

12

Learn our Sampradayam the easy way?
Grade I- Lesson 12: Rites and Rituals (SamskArams)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva. Translation by Anbil Ramaswamy.
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All over the world people do observe some ritual or other. All religions prescribe rituals. In fact, we may even say that if there were no rituals, there would not be any religion at all! In our Sampradayam, the rituals are rites prescribed in the Vedas. Performing these rituals impart a special kind of elation (thani thanmai); those who do not, remain without this special feeling or status. The works dealing with rituals are called ?Dharma Sastras?.

Rituals have to be performed at the appropriate times. Brahmins have a lot more of rituals to observe than the others. Gauthama muni (not Siddharta Gautama Budda) enumerates as many as 40 such rituals. In the modern times, it is very difficult to find people observing all the 40 rituals. But, some of these are really very important and cannot be given up. These are invariably observed in all families:
1. jAthakaraNam: rites relating to birth of a baby
2. nAmakaraNam: rites relating to the naming of the child
3. AnnaprAsanam: rites relating to the feeding of the child with cooked rice for the first time
4. Sowlam: rites relating to the first tonsure of the child
5. Upanayanam: rites relating to the Investiture of sacred thread to boys
6. VivAham: Wedding.
Besides the above, ?Pumsavanam?- invocation for being blessed with a male progeny and ?SeemanthOnnayanam? ? the parting of the hair on the forehead of a pregnant woman expecting baby are also important. But, all SamskAras have to observed strictly as laid down in the Sastras.

A boy is said to become a Brahmin and eligible to perform Vedic rites only on being invested with the sacred thread. In fact, this rite is deemed to confer on him a second birth. One who has undergone this ritual is called ?dvija?- meaning ?twice-born?. Until Upanayanam, one is not permitted to learn Vedas or chant mantras (Japam). There are not much of restrictions on his food habits. But, after Upanayanam, the Dvija is enjoined to observe very scrupulously the dietary regimen appropriate to his station in life as a ?BrhamchAri?- (Celibate).

For Brahmins, Upanayanam has to be done at 8 years of age and at any rate not later than 16 years of age. If done after 16 years, at best it can give a vicarious satisfaction of having gone through the ritual and perhaps a feeling of acquiring a fitness to get into wedlock. This is because the Upanayanam after 16 years of age is deemed invalid. It is act of self-deception to blame the circumstances and modern day constraints for skipping this basic ritual.

A marriage within the same GOtra is also prohibited. Marriage is a sacred institution not to be trifled with. It has to be performed with utmost adherence to Dharma Sastras.

Among Srivaishnavas, there is a special ritual called ?Pancha SamskAram? or the ?5 rites? for being initiated into the fold of Srivaishnavam. This in turn bestows a right and duty to perform ?ThruvArAdhanam? to Perumal. This is very important. Everyone should approach an AchArya within the family or relating to the family and have him administer this. Due to lack of ?AchAram? and ?AnushTAnam?, it is very rare to find qualified elders in the family fit to administer this. Hence, the need to seek a qualified AchArya elsewhere. An AchArya need not necessarily be a SannyAsi (ascetic). Some AchAryas have been householders (Grihastas).
This Pancha samskAram consists of the following, which are to be administered by the AchArya with appropriate mantras.
1. TApam: Ceremonial branding with hot stamps on the shoulders the sign of the Sangu (Conch) and Chakra (disc) of the Lord.
2. PunDram: Ceremonial placing the insignia of Srivaishnavam caste marks on 12 different spots on the body.
3. DAsyam: Ceremonial naming indicative of the servitude of the subject to the Lord.
4. Mantram: Ceremonial initiation into the esoteric mantras like the 8 lettered AshTAksharam, 6 lettered ShadAksharam, 12 lettered DwAdasAksharam, dual sentences of Dvayam and the CharamaslOkam (the final verse of Srimad Bhagavad Gita.
5. YAgam: Instruction on the procedural details of performing TiruvArAdhanam.
QUESTIONS
1. What is meant by the word ?SamskAram??
2. Mention two of the important SamskArams?
3. How many SamskArams Gauthama has enumerated?
4. What are ?Vaishnava SamskArams??
5. What is the purpose of ?Pancha SamskAram??
6. Who can administer ?Pancha SamskAram??
7. Why do we call a Brahmin a ?Dvija? or ?twice-born??

13

Learn our Sampradayam the easy way?
Grade I- Lesson 13: ?The Great Sages (Maharishis)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by
Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva.
(Translation by Anbil Ramaswamy).
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It is very important to know about the Sages called ?Rishis?. These Rishis had imbibed parts of the Vedas through their vision and passed them on to posterity. These visionaries are also called ?Mantra drishTas? though they actually ?heard? (hence, Vedas are also called ?Sruti?). Those who had such superior visions are called ?Maharishis?. Sometimes the two terms are used interchangeably. There is a saying ? ?mArgadarsee maharishi? which means that these Maharishis are the guides and torch bearers of society.

We come across terms like ?Muni? and ?Tapasvi? while referring to Maharishis. ?Muni? is derived from the word ?mounam?(i.e.) those who kept silent all the time meditating on the Lord. ?Tapas? means penance. Those who did severe penance are known as ?Tapsvis?.

Some Maharishis founded lineages called ?GOtras?. They are called ?GOtra pravartakas?- Progenitors of GOtras. We learn from ItihAsas and PurANas that there were a few like ShaDamarshanar, BharadwAjar, Kousikar, Hareethar, Srivatsar, Atri, KAsyapar, and others who founded such lineages.


Rishis are classified into 3 categories in a different way:
1. Deva Rishis like Naarada
2. Maharishis like VyAsa, VAlmiki, and ParAsara
3. Brahma Rishis like VasishTa and ViswAmitra

Some Rishis are called ? Smriti pravartakas? ? those who bequeathed ?Smritis? which means, ?transmitted through remembrance? like Manu, Yajnavalkya and others.

We come across Maharishis like Atri, Brighu, Kutsa, VasishTa, Gouthama, KAsyapa, Aangeerasa, ViswAmitra, SAndheepani, VAmadeva, Meruprishta - mentioned in Sandhya Vandanam ? which means prayers offered at the junction (sandhya) of night and day (in the morning) and day and night (in the evening).

There are innumerable other Maharishis like Agasthiyar, Sudheekshanar, Sarabhangar, Sounakar and others. We collectively offer our obeisance to all of them through the invocation ?Parama RishibhyO namah? and ?Sarva RishibhyO namah?.

Those who learn to recite the Vedas will have the opportunity to become familiar with several Rishis and Maharishis.

Maharishis acquired immense foresight through intense penance. It is these Maharishis who have nurtured, protected and passed on the Vedic traditions known as Vaidheeka matham?

QUESTIONS
1. What is the meaning of the word ?Maharishi??
2. What do you understand by the word ?Sandya Vandanam??
3. Name some of the Maharishis whose names occur during ?Sandhya Vandanam?
4. State the categories into which Rishis have been classified?
5. Learn and note down the ?gOtra pravartakas? relating to yourself.

14

?Learn our Sampradayam the easy way?
Grade I- Lesson 14: Glossary of Srivaishnava terms
(Srivaishnava ParibAshai) (Based on the original in Tamil ?sampradAya pADa thiTTam? by Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva. (Translation by Anbil Ramaswamy)
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Given below some expressions used in Srivaishnava parlance with meanings for your guidance. Wherever the word Lord appears, it may be taken to the Vigraha (idol) of the Lord, AzhwArs and AchAryas)
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AdaikkAi thiruthuvathu: Offering betels and betelnuts
AdiyEn: Your slave, yourmost obedientservant
AgathukkAri: Wife. The lady of the home
Anjana or Vyanjanap peTTi: Container for storing cooking materials.
Arangu: Small place for the Lord within the kitchen
AruLIcheyya VENDum: Please tell us
DanDam samarpithal: Prostrating. falling at the feet like a stick
EearvADai: Dress drenched in bathwater of the Lord
EzhundaruLap paNNuvathu: Seating the idol
KakshEpam: lit. Spending time; in religious studies
KaNDaruLap pannuvathu: Offering food to the Lord
MadaippaLLI: Kitchen
ManjaL kAppu: Turmeric paste applied to the Lord
Niyamanam Sadippathu: Granting permission to leave
ParimAruthal: Distributing food and other Prasadams
Pathi ulAthuthal: Slow movement of the Lord
PonnaDi sAthuthal: Respected ones visiting our home
PurappADu: Lord coming out of the Sanctum Sanctorum
SaTAri sAdhippathu:Placing of SaTari on the heads of devotees
Senai mudaliar: Vishwaksenar, the Chief of staff of the Lord
SevAkAlam: Time when Prabandam is recited
SripAda theertham: Water offered at the feet of AchAryas.
Srisookthis: Works of AchAryas
TadheeyArAdhanam:Offering food to devotees of the Lord*
Tiruchchinnam: Instrument for indicating Lord?s PurappAdu
Tirukkaappu neekkuthal: Opening the doors
TirukkaNNamudhu: Sweet porridge (Paayasam)
TirukkAppu samarpithal: Closing the door
TirumALigai: lit. Mansion; Residence of respected persons
Tirumanjanam: Bathing the Lord
Tirup pAvADai: Seat for the Lord to eat the offerings
TiruvAlavaTTam: Fan
TiruvOlakkam: In the presence of. Assembly
UdhraNi: Spoon to lift water for offering
VaTTil: Cups
 Not to be read as ?ThaDI? stick nor as ?dadhi? yogurt. ?Thadeeya? means those belonging to the Lord.
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15, 16

Learn our Sampradayam the easy way?
Grade I- Lesson 15: AzhwArs(The Saints immersed in experiencing the Lord)
(Based on the original in Tamil ?sampradAya pADa thiTTam? by
Sri Seva Swamigal, Founder, maNi manDapam and Editor, Sri Desika Seva. (Translation by Anbil Ramaswamy).
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The word ?AzhwArs? means ?those immersed in the auspicious qualities (kalyANaguNas) of the Lord?. Born in Tamizh speaking areas (of the present day TamizhnADu) they were endowed with a divine vision with which they perceived the nature (Swaroopa), form (roopa), qualities (GuNa), greatness (vibhava) and Lordship (Aiswarya) of the Lord, they renounced completely all worldly pleasures.

Being particularly enticed by the iconic state of the Lord (ArchAvatAra)
as appearing in the various holy places (divya dEsams).they poured their hearts out in devotional and inspiring psalms on them.

The Lord Himself blessed them with the knowledge that was gained by the Rishis of yore by severe penance. (mayarvara mathi nalam aruLinan)
And what they knew they faithfully reflected in their works.

Out of unparalleled mercy and compassion for the redemption of humanity, they composed what is known as ?Divya Prabandham? or ?holy Collects?. The word ?Prabandham? means ?that which binds us inextricably with the Lord? (prakarshEna bhadhnAthi iti Prabandha:). So, these works if properly studied will take us close to the feet of the Lord.

There are 12 AzhwArs of which Madhurakavi and AaNDAl are a class apart from the rest. Swami Desikan has advised us that the traditional way shown by Madhurakavi is the best. ?Madhurakavi kATTum thol vazhiyE nalvazhi). Swami Desikan reckoned Tiruvarangattu AmudhanAr?s ?RAmAnuja NootranthAdhi? as part of the 4000 Divya Prabandham. Thus, we can say there are 13 AzhwArs as stated by Swami in his ?Prabandha Saaram?.

Based on ?KaTapayAdhi Sankhya?, (a mathematical formula of ancient times) our elders placed the period of AzhwArs at the close of DwAparayuga and the start of Kaliyuga. Modern researchers, however, do not agree. Swami Desika, ignoring the controversy, proceeds to record their names, Month / Nakshatram and place of birth as per the traditional calendar, their other names, their works, the meters thereof, the numerical count of their PAsurams (Verses) etc.

The works of AzhwArs are also known as ?AruLicheyals? ? ?Acts of grace? yes. They shared their experiences so we could benefit. Is this not an ?Act of grace??
SOME DETAILS ABOUT THE AZHWARS
Name, Month & Star of Birth, Place of Birth, Names of works and Number of Pasurams.
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1. Poigai AzhwAr ? Aippasi ? Sravanam -Kanchipuram ?
Mudal Tiruvantadi - 100
2. BoodathAzhwar ? Aippasi ? Avittam - Kadalmallai -
IrandamTiruvantadi 100
3. PeyAzhwAr - Aippasi ? Sadayam ? Mylai -
MoonramTiruvantadi 100
4. Tirumazhisai- Thai ? Magam - Tirumazhisai ?
Tiruchandaviruttam 120
NaanmuganTiruvantadi 96
5. NammAzhwAr - Vaikasi- Visakam - Tirukkurugur -
Tiruvoimozhi 1102
TiruvAsiriyam 7
Periya Tiruvantadi 87
Tiruviruttam 100
6. Madhurakavi Chitrai- Chitrai - Tirukkolur KaNNinuN SiruthAmbu
11
7. Kulasekar Maasi ? Punarvasu - Vanchikkalam
PerumAL Tirumozhi 105
8. PeriyAzhwAr Aani ? SwAti - Srivilliputtur
PeriyAzhwArTirumozhi 473
9. AaNDAL AaDi ? Pooram - Srivilliputtur
TiruppAvai
30
NachhiyAr Tirumozhi 143
10. ThonDaraDippoDi- Margazhi ? Kettai TirumanDankuDi
TiruppaLLi Ezhuchi 10
TirumAlai 45
11. TiruppANNAzhwAr- Kartigai ? Rohini Urandai
AmalanAdipirAn 10
12. Tirumangai AzhwAr- Kartigai/ Kartigai Tirukkuraiyalur
Periya Tirumozhi 1084
Tirukkurum ThANDakam 20 Tirunedum ThANDakam 30
TiruvEzhukkootrirukkai 1
Siriya TirumaDal
40
Periya TirumaDal 78
13. Tiruvarangattu AmudanAr- Panguni /hastham Srirangam
RamAnuja NootrantAdhi 108


Learn our Sampradayam the easy way
(Course for Kids) Grade 1 for Beginners
(Based on the originals in Tamil "sampradAya pADa thiTTam"
by Sri Seva Swamigal)
Lesson 16: AvatAras (Incarnations)
(Anbil Ramaswamy)
=================================================================
The word "AvatAra" means "Descent". The Lord is said to have five
abodes.
1. SrivaikunTam. This is His "Para" abode and He is
called "ParavAsudEva".
2. Vyuham: This is the famed milky ocean (KsheerAbdi). The Lord is
seen here as Vyuha VAsudEva, SamkarshaNa, Pradhyumna and Aniruddha
forms.
3. Vibhavam: The Lord descends to earth in various forms and names
like fish, tortoise, boar, Lion-Man, Dwarf, ParasurAma, SriRAma,
BalarAma, KrishNa and Kalki to protect the virtuous, to destroy evil
and to reestablish Dharma. The Lord declared this in Bhagavad
Gita "ParitrANAya sAdhoonAm, vinAsAya cha DushkrithAm, Dharma
SamsthApanArthAya sambhavAmi yugE yugE"
4. Hardham: The Lord dwells in the hearts of all living beings
5. ArchA: his abode in the temples. Hearths and homes of His devotees.

We deal in this lesson with the Vibhavam incarnations. Though He has
taken several incarnations, the following 10 are considered the main
ones:
1. MATSYA AVATARAM: (Fish) when Madhu and KaiTaba (the twin Asuras)
stole the Vedas from Brahma (the creator), the Lord took the form of
a huge fish. Killed them, retrieved and restored the Vedas to Brahma.
2. KOORMA AVATARAM (Tortoise) Vanquished by asuras, the Devas
approached the Lord, who suggested to make a temporary truce with
asuras and engage in the churning of the milky ocean for bringing out
nectar that would give them protection against death and defeat. The
mountain Mantara was to be the churning rod and the snake VAsuki the
rope. When the mountain toppled, the Lord took the form of a huge
tortoise and held the mountain securely on His back. When the nectar
emerged, He had distributed to the Devas and saved them.
3. VARAHA AVATARAM ( Wild Boar- NOT Pig as popularly believed). When
HiranyAksha (lit. golden eyed) abducted Bhoodevi (mother Earth), the
Lord took the form of a wild boar killed the asura, and retrieved
mother earth. He is also known as Aadhi varAhan, SvEtha varAhan, KOla
varAhan and Yajna varAhan. It is in this AvatAram that He revealed to
Bhoodevi the easiest means for the inhabitants of earth to attain Him.
4. NARASIMHA AVATARAM: (half lion- Half Man) HiraNyakasipu was
another Asura who claimed to be God, having secured several boons of
invincibility. His own son, Prahlada was, however, an ardent devotee
of the Lord. The father tortured the son to reject Narayana and
acknowledge himself as God. But, when Prahlada insisted on his
conviction, the father asked the son to show him his God in a pillar
and kicked it. Out came the Lord a unique half-lion half-man form to
make the words of His devotee ring true, killed the asura by tearing
his chest with His bare fingernails and saved Prahlada.
5. VAMANA AVATARAM: (Dwarf) MahAbali, a grandson of Prahlada acquired
enormous powers, drove away Indra and annexed his kingdom. The Lord
appeared before him as a BrahmachAri dwarf begged MahAbali 3
footlength steps of earth by his own feet. When MahAbali plighted his
word to grant His request, the Lord grew so much in size that He
could measure the entire earth with one step, the whole wide heavens
with another. Aghast at this feat, MahAbali offered his own head. The
Lord sent him down to the nether world to rule over there. This
AvatAra is also known as "Trivikrama AvatAra"- an "AvatAra within an
AvatAra" as it were.
6. PARASURAMA AVATARAM: (Rama with the Axe). Born as the son of
Jamadagni, ParasurAma's weapon was the battle-axe. To avenge the
death of his father killed by a Kshatriya king, he went round the
world 21 times decimating all belonging to the Kshatriya clan.
7. SRIRAMA AVATARAM: (Rama, the Compassionate). RAvaNa, a RAkshasa,
like the earlier Asuras acquired enormous powers by severe penance
especially invincibility from all beings (except humans, whom he
regarded as despicable). The Lord was born as Rama, son of Dasaratha
of AyOdhya. RAvaNa abducted Sita, wife of Rama and held her hostage
in his capital Lanka beyond the seas. With the help of a monkey
battalion headed by Sugriva and HanumAn, RAma crossed the sea over to
Lanka and in a terrific fight killed RAvaNa and retrieved Sita. In
this AvatAram, the Lord revealed his compassion saying that if anyone
surrendered to Him, it was his vow to protect them, come what may.
Thus, He enunciated the efficacy of "SaraNAgathi"- Total and
unconditional surrender to the Lord
8. BALARAMA AVATARAM: (Rama with the plough) born, as the elder
brother of KrishNa, BalarAma was another incarnation of the Lord. His
weapon was the plough. He performed several exploits along with
KrishNa.
9. KRISHNA AVATARAM: This is considered to be a "PoorNa
AvatAram"(Complete incarnation). He was born to DEvaki and VasudEva
but was brought up by YasOda and NandagOpa, in the cowherd family. It
is in this AvatAram that the Lord revealed that He was indeed
BhagavAn and reassured humanity with the last verse (CharamaslOka of
the Bhagavad Gita- the Song Celestial) that He would grant Moksha to
anyone who surrendered to Him.
10. KALKI AVATAR: (The apocalyptic incarnation yet to be) The Lord is
expected to be born to a Brahmin by name Vishnuyasas in the village
SambaLam, at the close of Kaliyuga and riding on a horse with a sword
in His hand would reestablish the golden age (Kritayugam) once again.
----------------------------------------------------------------------
QUESTIONS
1. What is meant by the term "AvatAram"?
2. Bring out the purpose of the first 3 AvatAras?
3. What difference do you notice between Sri Rama AvatAram and Sri
KrishNa AvatAram?

17

Learn our Sampradayam the easy way

(Course for Kids)

Grade 1 for Beginners

(Based on the originals in Tamil by Sri Seva Swamigal)

Lesson 17: Education
(Anbil Ramaswamy)

===============================================================
Do you know the difference between a "literate person" and
an "educated person"? While the former can only recognize letters of
the alphabet while reading or writing, the latter can understand the
purport of what is read or written. It is education that brings out
the innate cognitive abilities of an individual. The word "education"
is derived from the root "to educe" which means to draw out the
hidden capacities of persons- in short, to make the latent talents
patent.

Education can be of different kinds. As the world comprises of
different people, different tastes, different occupations, education
also takes several forms to suit the needs of each. Our forefathers
have concluded that only the education relating to the upliftment of
spiritual life (Aanmeekam) is the best. These are also known as "Atma
Vidya" and "Brahma Vidya". Learning SAstras belongs to this category.

They have also identified 64 arts that are useful to life in this
world. "Siksha", "VyAkaraNam", "Chandas" and "Niruktam" relate to the
use of words. "JyOtisham" is related to "divining" and
astronomy. "Kalpam" relates to practice also known as "anushTAna
Vidya". There are several other Vidyas like "anveekshakee" also known
as "NyAya SAstras"- the branch of laws relating to rectitude in
private and public life.

Swami Desika says that except "Atma Vidya" all the rest is
burdensome. (SumaiyAna kalvikaL).

Brahma Vidya comprises of 32 categories, which are described in
detail in the "Upanishads", all dealing with the leading of the soul
to liberation. All other education lead only to eternal bondage to
earthly influences. Vedantins (adherents to Vedas) adhere to Brahma
Vidya and reject others.

Education for the purpose of eking out existence and livelihood can
never be permanent and will be ever changing in content. The only
true. Eternal education, therefore, is that which helps one to
understand the means to salvation.

======================================================================

QUESTIONS

What is the difference between a literate and an educated person?
What is the purpose of Education?
How many arts have our forefathers identified?
What is the greatness of "Atma Vidya"?
What is the nature of education in your country?

18

Learn our Sampradayam the easy way
(Course for Kids) Grade 1 for Beginners
(Based on the originals in Tamil "sampradAya pADa thiTTam"
by Sri Seva Swamigal)
Lesson 18: Worship
(Anbil Ramaswamy)
===================================================================
What is worship?
It is religious adoration including prayer. This implies also
rectitude in conduct conducive to the spiritual upliftment of the
soul. Offering prayers to the Lord is considered proper worship.

Devotion is important for worship. This means we should have absolute
love and unconditional faith in the Lord. If we develop this mindset
of unshakeable faith that whatever we do is in total dedication to
the Lord, we can get rid of selfishness and ego.

Temples are places of worship. There is a saying- "Aalayam
thozhuvathu sAlavum nanru" which means "Worshipping at a temple is
very good". This imparts a feeling that the Lord is common to all
devotees and that the Lord is the ONLY ONE who can relieve us of all
afflictions and impediments and that we can express freely our wishes
to Him in prayer.

For, how do we meet God if not in prayer?

Temple worship is necessary for all. Service at a temple is service
to society. Worship augments our knowledge of Body - Soul
relationship. It confers peace of mind; it helps in mutual
understanding; it removes inimical tendencies; it establishes social
justice firmly.

Though worship can be conducted at hearths and homes, they are
individual and private and not a community affair. Such community
involvement in prayer can be seen only during worship at temples. We
call this "SEvippu". Singing the praise of the Lord is also an act of
worship; folding both palms in prayer (anjali) is another; Performing
Archana is yet another.
QUESTIONS
1. What is meant by Temple worship?
2. What are the benefits accruing from such worship?
3. What are the various acts of worship?
=====================================================================
Section II: GITAMRUTHAM- The summary of the first Shadgam
Based on GitAsAram by Sara Sarajna Tirukallam Swami
====================================================================
A-GS
JnAna karmAthmikE nishTE yOgalakshyE susamskruthE /
AathmAnubhuthi siddhyarthE Poorva shdgENa chOdithE //
Meaning
It is through karma and JnAna that one attains the experience of the
self (AathmAnubhavam). Karma yOga both directly and through JnAna
yOga yields this realization of the self (Aathma sAkshAthkAram).

But, what is important to remember is - whether it is the practice
of KarmayOga or that of JnAnayOga, it is all directed and done purely
by the will (sankalpam) of the Lord.

If this basic truth is understood, one will develop a distaste and
revulsion for other means and ends. This is what the first shadgam
(Chapters 1 to 6) establishes. (chOdithE)

19

Learn our Sampradayam the easy way
(Course for Kids)
Grade 1 for Beginners
(Based on the originals in Tamil ?sampradAya pADa thiTTam?
by Sri Seva Swamigal)
Lesson 19: NAMA Sankeerthanam (Chanting of the Lord?s names)
(Anbil Ramaswamy)
==========================================================================
The Lord has innumerable auspicious names. They have the power to obliterate our sins. We should recite them in order to cleanse ourselves of sins and for securing several other benefits.

These names are formed with some reason or other based on His auspicious qualities, stories of His exploits and His greatness as revealed by Maharishis. They derived immense benefits and beckoned us to share the same.

What cannot be obtained by great sacrifices can be easily secured by reciting the Lord?s names. The cowherd lasses while selling yogurt are said to have forgotten to mention Yogurt but instead were calling ?GOvinda?, ?MAdhava? etc. Such was their involvement in Lord?s names. Singing the strings of names of the Lord is called ?Samkeerthanam?.

In this Kaliyuga, when we have no recourse to other means of salvation, our last refuge is this ?Nama Sankeerthanam?. We can just recite the names as such or incorporate them in songs and set them to music; another way is to recite them during the observance of religious rituals.

The following names are recited during ?Aachamanam? (ceremonial sipping of water), a part of daily religious observance. Achyutha, Anantha, GOvinda,, KEsava, NArAyaNa, MAdhava, GOvinda, Vishnu, Madhusudhana,
Trivikrama, VAmana, Sreedhara, Hrisheekesa, PadmanAbha and DAmodhara. There is no rite or ritual that does not involve the recitation of these names. Without doubt, ?Nama sankeerthanam? is very powerful and can be recited by anyone, anywhere and at any time.

Lord Narayana is the ONLY ONE reputed to have 1000 names also called ?SahasranAmam?. They are precious gems arising out of the great ocean of ?MahAbhAratha?. But there is an important restriction that womenfolk are not required to recite and what benefit would accrue by reciting will accrue to them by merely hearing a male reciting it! (This is not to be taken as ladies ?not being allowed?).

There is nothing in the world that cannot be accomplished by reciting ?Vishnu SahasranAmam?. This is not a statement of theory but one of practical experience. We can just recite them, or do Japam (repetitive recitation) or string the names together (NAmAvaLi) or do Archana.

For doing Japam, however, there are some procedures. Those who have not had their Upanayanam cannot opt for the Japam mode. Only some are permitted to prefix ?OM? to the names; others may substitute ?AM? for this.

It is very important to know the benefits accruing from the ?PArAyaNam? of Vishnu SahasranAmam. Whether one reads it or hears it recited, will never get anything inauspicious. The Brahmin will acquire great knowledge; The Kshatriya will achieve victory in battle; The Vaisya will become wealthy and prosperous; The fourth class will get all worldly benefits.

Those who wish Dharma, Artha or other objectives like progeny will get whatever they desire. Those who wake up early in the morning and recite with pure mind and body will achieve great fame; become a leader in society, get undiminishing prosperity and celebrated by all; will have no fears; will develop Veerayam (Vigour) and Tejas (Brilliance) and excellent character. Those who suffer from ailment will be cured; those indebted will be relieved of their debts; those who have reason to fear can go fearless; those in danger will come out unscathed.

For Bhaktas of VAsudEva, nothing inauspicious can ever happen; the miseries attaching to old age; death or disease will not come their way. Those who recite these with absolute faith will be granted happiness, patience, wealth, good thoughts, and reputation. Anger, Jealousy, miserliness, evil thoughts etc will never come to the Bhaktas of ?PurushOttama?- the Supreme Lord.

If even a single name could wipe off all sins, it is needless to say that this can happen to one reciting all the 1000 names. Siva advised PArvati, his wife that the one name of ?RAMA? is equal to all the 1000 names. Kulasekara AzhwAr said ?JihvE keerthaya Kesavam? meaning ?Always utter the names of Kesava?. AzhwAr also said ?NAman sollil namO nAraNamE? which means ? If you want to recite, recite the name of Narayana?. Thyagaraja asked, ?Who can fathom the sweetness of the names of the Lord??. ?HarE Rama, HarE Krishna? slogan reverberates all over the world today.

Therefore, by reciting daily the auspicious names of the Lord, let us be ensured of a peaceful life.
=========================================
QUESTIONS
1. What does ?nAma Sankeerthanam? mean?
2. What are the differences between Japam, PArAyaNam, and Archana?
3. How have the great ones described the glories of nAma?
4. Why is it considered that ?nAma sankeerthanam is the best in kaliyuga?
========================================================================
To Conclude Grade I Lessons
Lesson 20: Swami Desikan

1

Course for Kids)
Grade 1 for Beginners
(Based on the originals in Tamil "sampradAya pADa thiTTam"
by Sri Seva Swamigal)
Lesson 20: Sri Vedanta Desikan
(Anbil Ramaswamy)
=====================================================================================================================================Of
the seven DivyadEsams reputed to secure Moksham, the most
important is KAnchipuram (mukti tharum nagarEzhuL mukkiamAm kachi).
There is a temple of "ViLakkoLi perumAL" (deepa prakAsar, in
Sanskrit) in the nearby hamlet of "TiruthaNkA". Adjacent to this
temple is the famous Thooppul, where our Swami Desika was born in the
year 1268 to one Ananthasoori and ThOthAramba.

Of the various AvatArams taken by the Lord so far,
this "DesikAvatAram"stands last but not the least in importance. This
is a complete AvatAram in which both the Vibhava and Archa have
merged; this is also the "AchArya AvatAra"(the Lord appearing as the
preceptor); this is the AvatAram, which established firmly the way of
the Vedas (Veda mArga prathishTapanam)

Hailed as "Sarva Tantra Swatantrar" (Independent master of all arts
and crafts), "Kavi ThArkika Simham" (Lion among poets and
dialecticians) and "VedAntAchArya" (Preceptor of the Vedas), Swami
Desika was a prolific writer in establishing SaraNAgathi SAstras and
in redeeming millions of SamsAris entangled in worldly life.

 When the way of the Vedas enunciated by the great Rishis
disintegrated
 when VarNAsrama Dharma came to be shattered,
 when the theory of illusion enveloped the religious horizon,
 when due to the degradation of Kaliyuga nihilism was posing a
mortal threat to the Vaideeka matham,
- Lord of Tiruvenkatam deputed his temple bell to don the garb of a
human in the form of Swami Desika - to salvage and protect Dharma.

The word "Pankajam" literally means "that which is born out of mud".
Though there are so many others that are so born, the word is
understood to mean only the lotus; Similarly, the word "Desika"
though literally means "a preceptor", it is regarded as referring to
ONLY Swami Desika. Indeed, and without any doubt, he was "preceptor
par excellence" in every sense of the word.

He wrote in Sanskrit, Tamizh, MaNipravALam (a mixture of both) as
well as in PrAkrit (a crude colloquial form of Sanskrit used by
ladies and people belonging to the lower strata of society). Such
prolific writing makes him an outstanding author, one of a kind. It
is our good fortune to have been blessed with such an AchArya ?
privileges other do not enjoy.

Let us take justified pride in this and ask "Who can equal us on this
earth?" (Namakku yaar nigar naanilathE).

Just as he has three honorific as mentioned earlier, he has three
Taniyans (Dedicatory verses) composed on him commencing with the
words
"SrimAn VenkaTa nAthArya", "RamAnuja DayA pAtram" and "Seeronru
Thooppul".

 Vedanta got resuscitated;
 SiddhAntam sprouted again;
 Lord's supremacy got re established;
 Aagamas got back their due respect;
 AachAra and AnushTAna came to occupy the pride of place;
 Esoteric of Rahasyas got reaffirmed;
 The really learned ones rejoiced;
 The world of poets felt an ecstasy never heard of before;
 SaraNAgathi Dharma took firm roots;
 AruLicheyals of AzhwArs regained due recognition once again.
 Countless StOtras of invaluable potency appeared again;
 The philosophy of Srivaishnavam spread far and wide through
popularization of Prabandhas in Tamizh.
 "Ubhaya VedAntam"- the dual aspect of VedAnta (in Sanskrit and
Tamizh) reappeared.
 The eternal reals (tattvams) acquired a new expression and a novel=
experience.
 The way of the Vedas that is `Srimath"- blessed by the divine
couple got firmly established.

It is our bounden duty to read the works this greatest Swami Desika.
It is our duty also to teach and propagate "Swami Desika Darsanam"
throughout the World.

There can be no greater eulogy than the one by Pillai LokAchariar,
who said "Even one short sentence from his prodigious works is more
than sufficient to lift us up to the High Heavens"
"Seeronru Thooppul TiruvankatamudaiyAn
Paar onra sonna Pazhamohiyul
Oronru thAne amaiyAtho! TharaNiyil vAzhvOrkku
VaanErap pomaLavum Vazhvu"

Extolling the greatness of Swami Desika, there is a PAsuram
in "PiLLai AnthAdhi" which reads as follows:
"Anru ivvulaginai aakki arum poruL nool virithu
Ninru than neeL pugazh vEnkatamAmalai mEvip pinnum
Venrip pugazh tiruvEnkaTanAthan enrum guruvAi
Ninru nigazhndhu maNN mEl ninra nOigaL thavirthananE"
=========================================================================================QUESTIONS
1. Whose AvatAram is Swami Desika?
2. What are the 3 honorific bestowed on Swami Desika?
3. What are the 3 Tanians dedicated to Swami Desika?
4. Why do we call him the greatest one?

3

LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids
for Grade 2 - Lesson 3 "Tradition"" written in Tamil by Desika Bhakta
Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under
his "Jayamangala Paada Thittam" and translated by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center, Chennai.
---------------------------------------------------------------------
LESSON 3; TRADITION
What is "Tradition"? Many people are ignorant of the real meaning of
this word. Some say it is custom or practice; others say it is
a "ritual". The Sanskrit word "Sampradayam" can be translated
as "that which has been well and truly handed over". It covers a wide
ground which includes "rituals" as also customs, practices,
utterances and even thoughts which have been carefully preserved and
handed over by preceptors to disciples over generations. Whenever an
Acharya communicates to his Sishya, he would say with great
respect "I learnt this from my Acharya. You should also preserve it
and transmit to your disciples with the same esteem and regard". Once
again, let us make it clear that "Sampradayam" or tradition covers
philosophy, religion, teaching and actions.

Our tradition is the Srivaishnava tradition. But, interpretations of
the tradition may differ depending on the practioners' views, which
have come down due to strict following of one's preceptor's words.
While we should follow what our preceptors have stated, we may
understand the differing views and perceptions of others without
dislike or hatred or condemnation.

Since Sampradayam or tradition owes its origin to Vedic times, it is
called "Satsampradayam" or Good tradition (Sath= Good). Swami Desika
has authored a work called "Sampradaya Parisuddhi" or "the purity of
tradition" from which we give some utterances that clearly spell out
certain basic facts for us to follow:
1. The exact meaning of Spiritual literature should be
determined only through the traditional teachings, which have come
through the hierarchy of preceptors.
2. Since the knowledge of the scriptures by oneself is difficult
and is likely to cause confusion, one should learn about the
supremacy of Lord Hari from one's preceptor and desist from other
thoughts and actions, which are not conducive to this knowledge.
3. Without adoption and practice of traditional means of
learning, it will be impossible to get the correct interpretations of
the Sastras. Even if it were easy, it will not be useful.
4. In cases which are not perceived by the senses, any tradition
which is not based on the scriptures and which is contrary to the
commonly accepted Sastras should not be relied upon as they are
unreliable, confusing and have no validity at all.
5. Hence, only that tradition should be adopted which the
preceptors from time immemorial have confirmed as rooted in the
Sastras and do not contradict them. That is the only authoritative
tradition.
By these clarion utterances, Swami Desika has reinforced the
correctness and soundness of our tradition. Having inherited such a
unique tradition, should we lose it by not learning and following it?
----------------------------------------------------------------------
QUESTIONS:
1. Define "Sampradaya" and "Satsampradaya" in your own words?
2. Explain briefly why we should follow tradition?
3. How is tradition passed on?
4. What are the risks in not following traditional teachings?
5. To which tradition do we belong?
6. When does a tradition become unreliable?

3

LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids
for Grade 2 - Lesson 3 "Tradition"" written in Tamil by Desika Bhakta
Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under
his "Jayamangala Paada Thittam" and translated by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center, Chennai.
---------------------------------------------------------------------
LESSON 3; TRADITION
What is "Tradition"? Many people are ignorant of the real meaning of
this word. Some say it is custom or practice; others say it is
a "ritual". The Sanskrit word "Sampradayam" can be translated
as "that which has been well and truly handed over". It covers a wide
ground which includes "rituals" as also customs, practices,
utterances and even thoughts which have been carefully preserved and
handed over by preceptors to disciples over generations. Whenever an
Acharya communicates to his Sishya, he would say with great
respect "I learnt this from my Acharya. You should also preserve it
and transmit to your disciples with the same esteem and regard". Once
again, let us make it clear that "Sampradayam" or tradition covers
philosophy, religion, teaching and actions.

Our tradition is the Srivaishnava tradition. But, interpretations of
the tradition may differ depending on the practioners' views, which
have come down due to strict following of one's preceptor's words.
While we should follow what our preceptors have stated, we may
understand the differing views and perceptions of others without
dislike or hatred or condemnation.

Since Sampradayam or tradition owes its origin to Vedic times, it is
called "Satsampradayam" or Good tradition (Sath= Good). Swami Desika
has authored a work called "Sampradaya Parisuddhi" or "the purity of
tradition" from which we give some utterances that clearly spell out
certain basic facts for us to follow:
1. The exact meaning of Spiritual literature should be
determined only through the traditional teachings, which have come
through the hierarchy of preceptors.
2. Since the knowledge of the scriptures by oneself is difficult
and is likely to cause confusion, one should learn about the
supremacy of Lord Hari from one's preceptor and desist from other
thoughts and actions, which are not conducive to this knowledge.
3. Without adoption and practice of traditional means of
learning, it will be impossible to get the correct interpretations of
the Sastras. Even if it were easy, it will not be useful.
4. In cases which are not perceived by the senses, any tradition
which is not based on the scriptures and which is contrary to the
commonly accepted Sastras should not be relied upon as they are
unreliable, confusing and have no validity at all.
5. Hence, only that tradition should be adopted which the
preceptors from time immemorial have confirmed as rooted in the
Sastras and do not contradict them. That is the only authoritative
tradition.
By these clarion utterances, Swami Desika has reinforced the
correctness and soundness of our tradition. Having inherited such a
unique tradition, should we lose it by not learning and following it?
----------------------------------------------------------------------
QUESTIONS:
1. Define "Sampradaya" and "Satsampradaya" in your own words?
2. Explain briefly why we should follow tradition?
3. How is tradition passed on?
4. What are the risks in not following traditional teachings?
5. To which tradition do we belong?
6. When does a tradition become unreliable?

4

."LEARN OUR TRADITION THE EASY WAY"-
Sampradaya lessons for kids for GRADE 2 ?written in Tamil by Desika
Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under
his "Jayamangala Paada Thittam" (Translated by Sri M.K.Srinivasan
Swami of Vedanta Desika Research Center, Chennai).
======================================================================
LESSON 4: "SUCCESSION OF ACHARYAS"
=====================================================================
The original "Guru" in our tradition is Sriman Narayana
Himself. "maamapi akila lokaanaam Guruh Narayana aguruh" meaning "
For me and the entire world the Guru is Narayanan who is without a
Guru". Says Vishnu Purana (.1.14). "kamapi Adhyam Guru" (Yathiraja
Saptadi) is another term used to indicate the Supreme Being.

"The succession of preceptors of our tradition is unique and great"
says Swami Desika in Yathiraja Saptadi "for, we have the Lord Himself
as our Guru".

To reach the Lord, therefore, one should worship as God one's own
Guru, then his Guru and so on thus leading to the Supreme one. "Asan
Asan ithi Adhi Bhagavattah" He, he and he up to the original Lord is
one way of worshipping the succession of Gurus in ascending order
(AarohaNam). The other method is "Aa bhagavantath prathithaam anagham
achaarya santhathim vande" which means, "from the Lord downwards the
line of spotless famous Acharyas which is the descending order
(AvarohaNam). Our learned scholars accepted both these methods in the
past.

In Adhikara Sangraham, a compendium of the Tamil verses appearing in
his magnum opus, Srimad Rahasya Traya Saaram, Sri Desika explains the
former method through a rich and meaningful verse.

After prostrating before my preceptor who implanted real knowledge in
me and gave me `life', I successively pay obeisance to the hierarchy
of earlier preceptors and then to the Great and compassionate master
(Sri Ramanuja) who appeared in Sriperumpudur, to Sri Periya Nambi,
Sri Alavandar, Sri Mankkaal Nambi, then on to Sri Naathamuni, Sri
Nammaazhwaar, Lord Vishwaksenar and then finally, fall at the feet of
ambrosial Goddess Lakshmi and Her Consort, the Supreme Lord, Sriman
Narayana.

This verse is usually chanted everyday at the commencement of daily
worship (Nitya aradhana) and is a `talisman' for all problems.

Swami Desika adopts the descending order method in his Yathiraja
Saptadi, a seventy-four-verse ode to Sri Ramanuja. In the first
verse, he pays obeisance to the Supreme Guru (Aadhyam Vande). In the
second verse, he worships Goddess Lakshmi who is ever with Him
(sahadharmacharee). In the third, he offers worship to Lord
Vishwaksena, the Commander-in-Chief of the divine forces (vande
Vaikunta senaanyam). In the fourth is worshipped Sri Nammaazhwaar who
(by virtue of his appearing in a trance to Naathamuni (through
recitation of Madhurakavi's verses) is declared the Chief of the
Vaishnava family (Sataarim thum Upaasmahe). Then come in succession
Sri Naathamuni, (fifth verse), Sri Pundarikaksha (Uyyakkondar) in
Sixth verse, the illustrious Sri Alavandaar and Sri Mahaapoorna (Sri
Periyanambi) in eighth and ninth verses. In the tenth verse, the
great master Sri Ramanuja who is also known as Sri Bhashyakaara, Sri
Emperumaanaar, Sri Udaiyavar, and Sri Lakshmana Muni etc.

After Sri Ramanuja, the lineage of preceptors divides into two, which
we shall study later on.

To sum up, our preceptor deserves our highest regard and is to be
treated as God, then his preceptor and so on up to God Himself.
Whoever does so, will get all one wants in this world and in the next.
QUESTIONS
1. Who is our first preceptor?
2. Does Goddess Lakshmi figure among Preceptors?
3. In how many methods can we worship our preceptors? Write down
the names of the preceptors in each method?
4. How did Nammaazhwaar become Sri Naathamuni's preceptor?
************************************************************
4. DESIKAMRUTHAM: "A TRUE SRIVAISHNAVA" by Sri T. Ramaswami Iyengar
Swami, former Principal, Sri Ahobila Mutt Sanskrit College,
Madurantakam
====================================================================
"I have no paternal property: nor have I earned anything: But, on the
summit of Hastigiri is my ancestral property. I have decided to sing
His glory alone; I shall not engage myself in the childish pranks of
singing about seemingly great men?"

These are the words of our illustrious Acharya, Sri Nigamanta Maha
Desika. Quite appropriately, his son called him the sacred jewel
eagerly desired by every true Srivaishnava. Incidentally, we come to
know of a true Srivaishnava and his qualities.

"Cast aside your desires, cares and anxieties: Surrender unto me: I
shall look after your welfare" are the words gleaned out from the
teachings of the Supreme Lord. These commandments were truly carried
out throughout his life by our Acharya, the greatest of all times.
Hence, he became "Sarvatantra Swatantra" and loved by many Non-
Srivaishnavites too in his own time.

He proved to be a person of attraction not only for his followers but
also for Lord Sri Ranganatha and His Consort Sri Ranga Nachiar, the
Divine couple, as the Acharya addressed them.

Our Acharya combines in himself the great qualities of the teacher
and the taught. A true follower of his Sampradaya should at all times
strive to follow up his teachings throughout his life. Though it is
not possible to raise us to his stature, everyone amongst us in our
own miniature world, should try to attain at least a part of his
perfect life.

Comparing his life, what a great fall we now see in our midst!
We do very many things now merely because they are remunerative to us
or to someone around us. We engage ourselves in very many activities
to get us to limelight of the innocent public, which think us to be
great, perhaps!

Our desire very often is to be published, photographed and praised
very much. "Even a fool does not act without expecting some return"
is the motto of this day. We see this striking contrast between the
life of the great Acharya and our own lives today.
Are we real Sri Vaishnavas?

We are ignorant about the real purpose of the teachings of our great
Acharya: We are lazy to follow up his teachings: We are even
reluctant to give a helping hand to those trying to practice the
teachings of the Acharya. Being so ignorant and unwilling, naturally,
we do not teach our youngsters the greatness of our Acharya and his
teachings. On the other hand, we make our children believe that we
are the real representatives of the Acharya.
Are we really so?

We fail in our duty to educate the youngsters on the right Sastric
lines. Our real service to society is in the uplift of spiritually
downtrodden youngsters of our community.

We must set an example to our children by our simple lives and
devotional behavior. Only then, we can be considered to have done
some service to our community. Our real service starts with the
education of our children in schools, in homes and everywhere,
highlighting the simple living and noble thinking which marked the
life of our Acharya.

May the Acharya give us the courage and necessary help to do our duty
on the right lines!

(Source: Swami Desika's 7th Centenary Commemoration Volume)

5

LEARN OUR TRADITION THE EASY WAY"-
Sampradaya lessons for kids for GRADE 2 ? LESSON 5: "THE SUPREME GOD"
written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa
Raghavachariar Swami under his "Jayamangala Paada Thittam"
(Translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika
Research Center, Chennai)
-------------------------------------------------------------
LESSON 5: THE SUPREME GOD
(The contents of this lesson have been briefly touched upon in the
first series of lessons. Some elaboration is attempted here. More
will be found in subsequent lessons)

The words "Brahman", "Parabrahman"(Supreme being), "Paramapurusha"
(The Highest being) all indicate the Creator, Sustainer and destroyer
of this Universe, SRIMAN NARAYANA. He is the "Efficient Cause" and
the "Material Cause" of the Universe, the All-Pervading Soul and
Spirit, which is immanent in all animate beings and inanimate
objects. He is the essence from which all beings are created and into
which they are eventually absorbed. The Vedas declare that the
Universe is created out of the "will" of the Supreme Being. Let us be
clear about the fact that there is ONE and ONLY ONE Brahman and NOT
two.

This Supreme Being has a form and attributes. This is corroborated by
several Vedic utterances, according to our preceptors. We can learn
about the Supreme Being only through the medium of Vedas,
particularly the Upanishads that constitute the end (philosophical)
portion of the Vedas. There are several Sections and Subsections of
the Vedas. Only through a study of these scriptural lore can we
satisfy our desire to know about the Supreme one (Brahma-Jignasa)

Sage Vyaasa codified and classified the Vedas. Besides, he composed
Brahma sutras, which are aphorisms on the Supreme Being. This
fundamental work is the basis for our awareness of the Supreme Lord.
One should carefully and meticulously study the Brahma sutras so as
to clearly comprehend the nature and form of Brahman without even a
shred of doubt. We should have a clear uncluttered mind and the
blessings of the preceptor besides a God given spiritual bent of mind
to grasp the truth. We should not indiscriminately burden our minds
with several unwanted information from several sources.

Swami Desika has shown us the correct path and we should tread only
that path to know the real truth. Let us follow him, as is our wont.
He has said, " I understand Narayana through the four Vedas". Given
below is a translation of an extract from "Pradhana Sathakam", a
minor Rahasya text that is a compendium of a hundred most important
aspects of our philosophy for easy reference.
14. Sriman Narayana is the highest and most important Reality (Sarva
Pradhanam).
15. He is called the highest in the worlds (Loka Pradhanam) because -
(i) Of His immensity of size (Brihatvam), His exalted nature
(Brahmatvam) and due to the possession of all auspicious qualities
(asankhyeya kalyana gunas). He is called Supreme entity (Para Brahman)
(ii) of His independence of any support, He is called (Para
Tattvam)
(iii) Of His illuminating the luminaries themselves, He is the
Supreme luster (Param Jyotis)
(iv) Of His Indwelling of all souls, He is called the Supreme Soul
(Param Atma)
(v) Of His being worshipped by all Godly and divine beings, He is
called the Supreme Lord (Para Devata)
(vi) Of His being the most important goal, He is called the
Supreme Goal (Para Gathi)
(vii) Of the unlimited extent of His drawing the aspirants of
liberation unto Himself, He is called the Supreme limit (Paraa
kaashtai).
(viii) Of Himself being the highest means of reaching Him, He is
called the Supreme Means (Paraayanam)
(ix) Of His granting all types of fruits, He is called the Supreme
penance (Param Tapas)
(x) Of His lending purity to the purificatory actions, He is
called the Supreme Purity or Purest among the Pure (Pavitraanaam
Pavitram).
(xi) Of His lending auspiciousness to auspicious qualities
themselves, He is called the Supreme auspiciousness (Manglaanaam cha
Mangalam).
(xii) By virtue of His being the undisputed natural and inherent
highest position among all qualities, actions, means and ends, He is
the Supreme Being of the Universe (Loka Pradhanam).
QUESTIONS
1. By what terms are Sriman Narayana denoted?
2. Whom should we meditate upon?
3. Does the Supreme Being have a form?
4. Through what means can we know about the Supreme entity?
5. To whom will the truth be revealed?
6. Hoe does the Lord satisfy those who want to know about
Himself?
7. Why do we call Sriman Narayana the "Supreme Lord of the
Universe"?
8. Explain why He is called-
(i) Supreme Entity
(ii) Supreme Reality
(iii) Supreme Luster
(iv) Supreme Soul
(v) Supreme God
(vi) Supreme Goal
(vii) Supreme Limit
(viii) Supreme Means
(ix) Supreme Penance
(x) Supreme Purity
(xi) Supreme auspiciousness

6

"LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids
for GRADE 2 LESSON 6: MANTRAS" (Incantations) written in Tamil by
Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami
under his "Jayamangala Paada Thittam" (Translated in English by Sri
M.K.Srinivasan Swami of Vedanta Desika Research Center)
==============================================================
LESSON 6: MANTRAS
That which protects the thinker or chanter is called Mantra.
(mamanaath thraayate iti mantrah) Whoever meditates upon a Mantra
(Incantation or chant) will be elevated depending upon the nature of
the Mantra. They instill a sense of confidence that an unseen force
will help us in our efforts. They give rise to soul-force, spiritual
strength which will help us achieve what we cannot achieve through
ordinary worldly means.

Mantras are of different kinds. Some are peaceful (Shanta), other are
fierce (ugra). Some are directed against others, inflicting pain,
creating confusion in other's minds, making them dumb, causing
accidents to happen to them, contriving them to be bedridden with
chronic ill health etc are some. Such incantations are called "base"
vile, low, mean also called "Tamasa mantras".

Mantras chanted for fulfillment of desires such as begetting
children, acquiring wealth, appeasing planets etc are
called "Passionate" or "Rajasa Mantras". Mostly, we indulge in these
activities in our daily lives.

The best mantras, which suit our nature, our tradition as
Srivaishnavas, which do not harm others, which do not yield to
temptations, which bring immense benefits to ourselves as well as
others are called "peaceful" or "sattvic mantras". They include
Ashtaakshara, Dvayam, Charamasloka, Shadaakshara, Dvaadasaakshara
etc. They are best learned through Acharyas and should be chanted
daily. Usually, they are imparted during the time of Samsrauyana,
endowing us with insignia of a Vaishnava.

It should also be known that fierce, low and passionate mantras
require great careful preparation and observance of vows; any lapse
therefrom will badly affect the persons who chants or initiates them.

"Gaayatri Mantra" in honor of the Savitru Devata is a very important
mantra which is taught at the time of thread ceremony of an
individual and is the bedrock of all other mantras. Without a
knowledge of this mantra, no one can do religious rites, just like
without surface say, a wall, we cannot paint pictures. This mantra,
therefore, forms part of Sandhyavandana which is to be performed
thrice a day at any cost.

There are people who are initiated in several mantras by their
preceptors or family priests or scholars at various times of their
lives, all with good intentions. But, they fail to protect them by
irregularly daily chanting them. By doing so, they lose whatever
power they wished to attain and also bring discredit to their
preceptors. It is like obtaining good seeds for cultivation and
spraying them on barren lands.

For religious rites, several mantras are to be chanted but all of
them are not needed all the time. We must, therefore, concentrate on
certain essential positive mantras and stick to them.

The Alwars have all described the Supreme Lord as "embodiment of
Mantra". Reference may be made to Tirunedumthaandakam of Thirumangai
Alwar, Sri Poigai Alwar, to quote only a few. They uniformly aver
that the Lord can be pleased by chanting mantras correctly and
regularly.

Manu declares that chanting mantras is necessary for menfolk. But,
our preceptors have clarified that Vaishnava mantras (peaceful
variety) can be chanted with slight change in pronunciation of
the "Pranava". This can be learned through one's preceptors.

In fine, let us chant Mantras as part of our efforts to elevate
ourselves and reach Godhead rather than acquiring power and pelf
through them.

QUESTIONS
1. What does the word "Mantra" mean?
2. Describe what is meant by Sattvic, Rajasic and Tamasic Mantras?
3. What is the importance of Gayatri Mantra?
4. Give examples of what one can achieve by chanting Mantras?
5. What are the Mantras specially suited for Vaishnavas?
6. Can one learn many Mantras?
7. Write your experiences in chanting any particular mantra of your
choice and how it has benefited you?

7

"LEARN OUR TRADITION THE EASY WAY"- Sampradaya lessons for kids for GRADE 2 LESSON 7: ?The Sacred Mark of protection? written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghavachariar Swami under his "Jayamangala Paada Thittam" (Translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)
---------------------------------------------------------------------
The Sacred white mark worn on the forehead of every Vaishnava is indeed a protection for him. The white clay found in certain sacred places is purified and either made into a solid (cubed or spherical) shapes and kept in houses for daily use. Such a mark is considered auspicious.

Our body needs purification at different spots. Our ancient preceptors have identified 12 locations to wear the sacred mark. This will be explained later in our lesson.

First, about the forehead which is the main place. Two straight lines are drawn linked together from the base of the nose where the forehead starts, and between the eyebrows, upwards with sufficient space (at least one inch apart) in the center of the two almost parallel lines is drawn another line with sacred yellow or red powder called Sri-choornam. The white lines represent Lord Narayana and the yellow/red line Goddess Lakshmi. Only when both the white and yellow/red lines are drawn is the sacred mark complete. White lines without the yellow / red marks are worn only on death in the family when the wearer is in pollution.

In Sanskrit these markings are called ?Urdvapundram? (upward facing). Since the Lord is the Indweller in our bodies, we have to worship Him through knowledge and devotion internally and the sacred mark externally.

The mark is bestowed on an individual by our preceptor during the performance of ?Samaasrayana?, after the thread ceremony. Without the sacred mark, no religious rites can and should be performed. The practice of wearing sacred marks dates back to Vedic times and has been mentioned in Dharma Sastras, Puranas, and Divya Prabandhams. They are not of recent origin as some would like us to believe.

A face without the sacred mark is compared to a cremation ground! But, recently for some decades there is a growing tendency where young and even of men from orthodox families have stopped wearing the sacred marks on the body as it is not modern, as they become laughuing stock of Society, as it distracts attention in the workspot, as drawing them takes time and lastly as they do not understand the significance of wearing the marks. This is wrong. Those who believe in the upliftment of their souls should not hesitate to wear the sacred marks. Such an action will not affect others at all. But, not wearing them will definitely affect us.

Sensing the reluctance of people in modern times, our ancients have insisted on the marks at least on the forehead and this should not be discarded at all. Let the modern youth wear at least the mark on the forehead and chant the names of Lord Vishnu while touching the remaining eleven places.

Some say the mark represents the Lord?s feet on our forehead. We prefer to say that the mark resembles the Lord?s foot. The saying is ?Hari Paada sama akritim? i.e like the Lord?s foot.

The names of the Lord associated with each part of the body are given below. Swami Desika has indicated them in his treatise ?Vaishnava Dinasari? or ?the daily chores of a Vaishnava?; the 12 names of Goddess Lakshmi are also indicated:


Part of the body Name of the Lord Name of the Goddess
Forehead Kesava Sri
Middle of belly above navel Narayana Amrutodbhava
Mid chest Madhava Kamala
Front of neck Govinda Chandrasodari
Right side of belly Vishnu Vishnupatni
Right upper arm Madhusudhana Vaishnavi
Right neck Trivikrama Varaaroha
Left side of belly Vaamana Harivallabha
Left upper arm Sreedhara Saarngini
Left neck Hrishikesa Deva Devika
Lower back Padmanaabha Sura Sundari
Back of neck Damodara Mahaalakshmi
Upper part of the head Vaasudeva Sarvabheeshtaphlaprada

The most important names are Kesava and Damodara, who should be remembered while putting sacred marks on the forehead and back of neck, which are essential.
----------------------------------------------------------------------
QUESTIONS
1. How many sacred marks are to be placed on the body?
2. In what shape should the mark be?
3. Which is or are the most important spots in the body that should bear the marks?
4. What are the names of the Goddess, which are associated with these marks?
5. Where should the thirteenth mark be?
6. Explain the significance of the sacred mark?

8

"LEARN OUR TRADITION THE EASY WAY"-
SAMPRADAYA LESSONS FOR KIDS FOR GRADE 2
LESSON 8: THREE LIVING GODS -
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava chariar Swami under his "Jayamangala Paada Thittam" and translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)
(NOTE: Lesson 7 was featured in Vol. 2 / Issue 15 dated13th August 2001)
=====================================================================
We worship Gods and Goddesses, in fact, several of them, each time with a different prayer. Scriptures also say that Gods can bestow on us what we want. Indeed, Gods are more powerful than we humans.
Penance, Homas, Yagnas, Saantis, Abhishekams, Archanas, donations are several methods used to please Gods. Lord Krishna also explains the inter-dependence between Gods and humans in Bhagavad Gita (3/11-12). The Gods are propitiated through sacrifices and being pleased they grant enjoyments to human beings. This is borne out by experience also.

However, we do not see these Gods, nor can we attempt to do so. They remain unseen, invisible. But, are there visible Gods? Yes. There are. There are three ?visible? Goda. They are Mother, father and Preceptor. The Vedas (Taittriya Upanishad- Sikshavalli) declares in unambiguous terms to worship these three as Gods. ?Matru Devo Bhava, Pitru Devo Bhava, Achaarya Devo Bhava?. This means ?Treat your Mother as God, Treat your father as God and Treat your Preceptor as God?. This is the advice given by an Acharya to a Sishya when the latter leaves the Gurukula after completion of his studies.

The mother has given birth to us, has given our lives. So she is God. The father has supported us, has done the essential rituals for us. So, he is God. The preceptor educated us and shown us the light. So, he is God. Thus, these three are veritable visible Gods who matter the most in our lives. Let us just think about them.

Without our mothers, we would not have been born in this world, given a body and nourished us from a totally helpless state to what we are now. No love compares with a mother?s love for her child. She has sacrificed everything of hers to see that her child lives on. We should not even mentally wish any harm to her, but respect her and honor her always. What to speak of despicable people who utter harsh words to their mothers, do not care for them in their old age and even physically abuse them. ?They are worse than animals and rank lowliest among the low and are venomous creatures on the earth? - declare the scriptures.

Next comes the father. He is responsible for our birth, instills good manners and values in us, sees that we do not go astray, does the obligatory rites and rituals (Samskaras) and is the guiding spirit to our thoughts. Any worship to Gods and any rituals will be incomplete and fruitless, if the father is ignored. We have to keep in view Sri Rama?s implicit obedience of King Dasaratha?s words. He is standing example of filial affection and regard.

We call the Supreme Lord as our father. Sri Arjuna tells Lord Krishna ? You are the father of the World?s animate and inanimate beings? - ?Pitaasi Lokasya charaacharasya ? (11.43). We seek the forgiveness of the Lord as we would from our own father. There are several instances in the Puranic lore exemplifying the regard of son to father. We may see it in recent times by the attitude of Kumaara Varadaachaariar towards his father, Swami Desika in one of his Mangala Slokas.
?May Sri Venkatesa who is my father, my Guru who did Brahmopadesam to me and who is my God, my goal and also the means to that end, remain ever auspicious? ?
? PitrE BrahmopadeshtrE mE guravE Deivatya Cha/
Praapyaaya Praapakaaya asthu Venkatesaya Mangalam//?

Now, we come to the third ?living God?, the Preceptor. We cannot underestimate the glory and greatness of the Preceptor who shows us the path to high Heaven and also the rightful way to live in this world. The Vedas say that the Preceptor is essential to realize God. One who worships the Preceptor as God is really a great soul. It is, therefore, necessary to sing the praise of one?s Preceptor as one would praise God. Swami Desika himself points out the way in the last Tamizh Paasuram of Chapter 31 Sishya kritya Adhikaram of Sri Rahasya Traya Saaram:
?Etri manathu ezhil Jnaana vilakkai, Irulanaithum
maatrinavarkku, oru kaimmaaru maayanum kaanagillaan
Potri ugappadum punthiyil koLvathum pongu pugazh
Saatri vaLarppathum satrallavO munnam petratharkE?
Meaning ?Even the Mayan (God) cannot adequately compensate the Acharya who dispelled all ignorance by lighting the bright lamp of learning. Hence, for what was received from the Acharya, what the Sishya does is very little indeed, such as recounting his praise with delight, being in constant meditation of him and extending his growing fervor?

Swami Desika has succinctly listed 8 reasons why the Preceptor must be worshipped like God, in his Nyaasa Vimsati verse 2.
1. He removes the darkness called ignorance.
2. He removes sins, grief and sorrow from us.
3. He makes us like him.
4. He terminates our future births.
5. He grants us divine insight.
6. He showers us with overwhelming compassion.
7. He gives us the infinitely superior taste of doing service.
8. He is forever our Lord and Master.
We have no means to acquire such a great soul, our Preceptor. Hence, he is another ?living God?.
In Srimad Ramayana, Sri Rama says (Ayodya Khanda Chapter 30)
? Our highest duty is to obey our parents and carry out their orders?
?When our parents and Guru are before us and are amenable to our prayers, why worship God who is omnipotent and independent but is not amenable to the influence of those who worship Him?.
?The three worlds are available to him who devotes his life to the service of his mother, father and Preceptor. There is no purer act than such service?
?There is not the least doubt that loyal service to these three will ensure knowledge, wealth, children and all joys of life as well as a happy permanent stay in Heaven?
When the Lord Himself utters these words, do we need more proof for treating our mother, father and preceptor as ?living Gods??


QUESTIONS
1. Who are deemed to be ?Living Gods??
2. What is the greatness of One?s mother?
3. What is the greatness of One?s father?
4. What is the greatness of One?s Acharya?
5. What are the gains that we secure from our Guru?
6. Can we compensate the Guru for what he has given us?

9

LEARN OUR TRADITION THE EASY WAY"-
Sampradaya lessons for kids for GRADE 2
LESSON 9: "HYMNNS OF PRAISE"
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa
Raghava chariar Swami under his "Jayamangala Paada Thittam" and
translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika
Research Center)
-------------------------------------------------------------
The Sanskrit word "Stotram" is derived from the root "stu" which
means "to praise, extol, laud, eulogize, glorify, celebrate, commend,
worship" etc.

We praise people with virtue, with good behavior, with kind heart,
with high intelligence and other such qualities. Those who are
praised become well disposed to those who praise and start feeling
kindly towards them. A bond is thus created between the one who is
praised and the one who praises.

Commending a person for qualities he does not have or exaggerating
his traits, wrongly interpreting them or putting gloss over them do
not come under the term "praise'. We do it selfishly to gain our own
ends. Such an expression is called "flattery". It is contrary to
truth and hence unacceptable morally.

On the other hand, when we praise a deserving person, we should not
understate his qualities. We should use proper expressions, be aware
of what we are doing.

So, a little care is essential in determining whom we praise, whether
he is capable, whether he deserves such praise, whether he is below us
or above us, how to praise, when to praise ?
are all questions which arise in our minds.

Praising the Lord, the Supreme Being is beyond question the highest
of praises. By worshipping or praising Him, we worship the whole
world. We achieve several things, sometimes apparently impossible
results, by praising or singing of Him. There is no question as to
when He should be praised. All times are good times to eulogize Him.
The purer we are, the better will be our praise, the faster and more
complete will be the results. Prayer uttered in sanctified places
like temples are stated to yield hundred fold results.

There are several hymns or songs praising the Lord. Right from Gods,
Divine beings, Angels, Alwars, Preceptors, Sages to ordinary
devotees, there are countless examples of how they have been
benefited by eulogizing the Supreme One.

Our Sages, Preceptors and Alwars have thus shown us the way to sing
hymns in His praise. These utterances are called "Stotras" which
contain not only expressions of praise but also essential truths
about the nature of God, the Soul, the world and all other realities
which need to be known by everyone.

In the Vishnu Sahasranamam (73) Sri Bhishma describes Him variously
as:"Stavyah, Sthava-priyah, Stotram, Sthothah, Stothaa" meaning thereby,
He is worthy of praise,
He relishes praise,
He is the praise Himself,
He who is praised,
He praises those who praise Him".
What more arguments do we need to praise Him?

Vedas are also songs of praise indeed! The songs composed by Acharyas
contain the root of the Mantras (See Lesson 6). Whereas for chanting
Mantras, some discipline is necessary and only some people can chant
them, in the case of Stotras, no such restriction is prescribed.
Anyone can sing or repeat the Stotras and derive the same benefit as
by chanting Mantras. Does this not show the compassion of our
preceptors towards common people like us who are unable to undergo
the disciplines of uttering the Mantras?

Swami Desika has rendered several Stotras in praise of the Lord,
Goddess Lakshmi and others (See Lesson 15) which are exemplary,
suited to all times, which can be recited at all places, by all of us
and which contain all knowable truths and essence of devotion and
surrender, the hall marks of VisishTa Advaita faith, besides being
melodious, poetic, dignified and pleasing to all. As mentioned
earlier, there is no fear of wrong pronunciation, wrong emphasis,
right of recital etc., in his hymns of praise. It is now for us to
start reading and memorizing his Stotras as a first step towards
leading better lives and assuring ourselves of a place in Heaven.
-------------------------------------------------------------
QUESTIONS
1. What are Stotras?
2. How do Stotras benefit us?
3. Who should be praised?
4. Who should praise?
5. Are there any limitations in reciting Stotras?
6. What words do not count as praises?
7. How do Stotras differ from Mantras?
8. What do Swami Desika's Stotras contain and how will they benefit
us?

9

LEARN OUR TRADITION THE EASY WAY"-
Sampradaya lessons for kids for GRADE 2
LESSON 9: "HYMNNS OF PRAISE"
(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa
Raghava chariar Swami under his "Jayamangala Paada Thittam" and
translated in English by Sri M.K.Srinivasan Swami of Vedanta Desika
Research Center)
-------------------------------------------------------------
The Sanskrit word "Stotram" is derived from the root "stu" which
means "to praise, extol, laud, eulogize, glorify, celebrate, commend,
worship" etc.

We praise people with virtue, with good behavior, with kind heart,
with high intelligence and other such qualities. Those who are
praised become well disposed to those who praise and start feeling
kindly towards them. A bond is thus created between the one who is
praised and the one who praises.

Commending a person for qualities he does not have or exaggerating
his traits, wrongly interpreting them or putting gloss over them do
not come under the term "praise'. We do it selfishly to gain our own
ends. Such an expression is called "flattery". It is contrary to
truth and hence unacceptable morally.

On the other hand, when we praise a deserving person, we should not
understate his qualities. We should use proper expressions, be aware
of what we are doing.

So, a little care is essential in determining whom we praise, whether
he is capable, whether he deserves such praise, whether he is below us
or above us, how to praise, when to praise ?
are all questions which arise in our minds.

Praising the Lord, the Supreme Being is beyond question the highest
of praises. By worshipping or praising Him, we worship the whole
world. We achieve several things, sometimes apparently impossible
results, by praising or singing of Him. There is no question as to
when He should be praised. All times are good times to eulogize Him.
The purer we are, the better will be our praise, the faster and more
complete will be the results. Prayer uttered in sanctified places
like temples are stated to yield hundred fold results.

There are several hymns or songs praising the Lord. Right from Gods,
Divine beings, Angels, Alwars, Preceptors, Sages to ordinary
devotees, there are countless examples of how they have been
benefited by eulogizing the Supreme One.

Our Sages, Preceptors and Alwars have thus shown us the way to sing
hymns in His praise. These utterances are called "Stotras" which
contain not only expressions of praise but also essential truths
about the nature of God, the Soul, the world and all other realities
which need to be known by everyone.

In the Vishnu Sahasranamam (73) Sri Bhishma describes Him variously
as:"Stavyah, Sthava-priyah, Stotram, Sthothah, Stothaa" meaning thereby,
He is worthy of praise,
He relishes praise,
He is the praise Himself,
He who is praised,
He praises those who praise Him".
What more arguments do we need to praise Him?

Vedas are also songs of praise indeed! The songs composed by Acharyas
contain the root of the Mantras (See Lesson 6). Whereas for chanting
Mantras, some discipline is necessary and only some people can chant
them, in the case of Stotras, no such restriction is prescribed.
Anyone can sing or repeat the Stotras and derive the same benefit as
by chanting Mantras. Does this not show the compassion of our
preceptors towards common people like us who are unable to undergo
the disciplines of uttering the Mantras?

Swami Desika has rendered several Stotras in praise of the Lord,
Goddess Lakshmi and others (See Lesson 15) which are exemplary,
suited to all times, which can be recited at all places, by all of us
and which contain all knowable truths and essence of devotion and
surrender, the hall marks of VisishTa Advaita faith, besides being
melodious, poetic, dignified and pleasing to all. As mentioned
earlier, there is no fear of wrong pronunciation, wrong emphasis,
right of recital etc., in his hymns of praise. It is now for us to
start reading and memorizing his Stotras as a first step towards
leading better lives and assuring ourselves of a place in Heaven.
-------------------------------------------------------------
QUESTIONS
1. What are Stotras?
2. How do Stotras benefit us?
3. Who should be praised?
4. Who should praise?
5. Are there any limitations in reciting Stotras?
6. What words do not count as praises?
7. How do Stotras differ from Mantras?
8. What do Swami Desika's Stotras contain and how will they benefit
us?