Post by radha on Sept 28, 2012 12:23:07 GMT 5.5
OM SRI GURUPYO NAMAHA:,RESPECTFUL PRANAMS TO SRI KANCHI MAHA PERIVA.
Srimad Appayya Dikshitar’s Greatness-1st October,2012 is HIS DAY
Sri Kanchi Kamakoti Peetaadhipati, Spoke as follows:-
Srimad Appayya Dikshitendra had established in his birth place, Adayappalam, a temple for Sri Parvatiamma and Sri Kaalakanteshwara Swami. Its Maha Kumbhabhishekam was on 16.03.1960. The Kanchi Jagadguru spoke as follows[1]:
In the Shaalivaahana sahaabda Year 1504, Chitra Bhanu, may this Kaalakanteshwara temple be an auspicious place where Appayya Dikshitar has accomplished many things --- Taught Srikantabhaashyam to 500 vidwaans. Wrote vyakhyanam for Shivaargamani Deepikaa. Kanakaabhishekam by Velur Chinna Bomma Nayakar. Composed many works --- Prithvirajyam Pannivichchi Nyaayarakshaamani, Kalpataru, Parimalam, etc. May it be Auspicious.
Appayya Dikshitaar - Sadaasevaa
Arunagiri Dikshitaar - Sadaasevaa
Viswajit Appayya Dikshitaar - Sadaasevaa
Umamaheswara Dikshitaar - Sadaasevaa
Yagneshwara Dikshitaar - Sadaasevaa
Marutaalaadilakshan - Sadaasevaa
In this inscription, the names are written along with the term “sadaasevaa”. This has been done 378 years ago. Many important persons have signed. The texts pertain only to Appayya Dikshitaar. In Velur, there was a king called Chinna Bomma Nayakan. Great Shiva bhakta. Dikshitaar had written over 100 books, including Shastraas, and stotras on Maha Vishnu and Parameshwara. The king was greatly pleased. He did abhisekam to Dikshitaar with golden flowers. With that gold, Dikshitar built the Kaalakanteshwara temple. In addition, he arranged for the publicity of one of the three books cited in the stone, namely Shivaargamani Dipika, the other two being Parimalam and Nyayarakshaamani. These latter two books bring out clearly the meaning of Aadi Shankara’s tatva, without naama (name) and roopa (form). Ramanujacharya has done the Vishnuparamaaka bhaashyam. Srikantaachaarya has done bhaashyam with Shivatatva in mind. Appayya Dikshitar has written a commentary on that. That is called Shivaargamani Dipika.
He says, in that book, that I am writing this book on the order of the Parameshwara playing in the cave, in the heart of the Velur King. It is a very big book. It is a foundation of many works on Shaiva shaastra.
The temple was built with the money from the kanakaabhishekam. He felt that the temple was not enough. Wrote shaastram. From shaastra comes philosophy; from it bhakti, to build more temples. Even those who don’t know shaastra can go to the temple sannidhi, near God, and get anugraham, grace. Temples should be built on the foundations of shaastraas, and not just concrete. Only then more temples will come. In the Shivargamani Dikshitaar is at a peak. Many read Acharya Bhashyam. But, very few read Shaiva shaastram. So, Dikshitar established facilities for 500 to study Shivargamani Dipika. The Prithvi raajyam indicates that Dikshitar advised the king on governance. Sada sevaa shows that the elders were witness to this arrangement.
We have four Vedas --- Rig, Yajur, Sama, Atharva; and six shaastraas --- Nyaaya, Vaiseshika, Yoga, Sankhya, Mimamsa, Vedantam. People also talk of 4 shastras, namely --- Tarkam, Vyaakaranam, Mimamsa and Vedanta. Vadanta, namely the end of the Vedas, is important. In the Vyaakarana shastra, Advaita Siddhi has a high place. Written by Madusudhana Saraswati of Bengal. He has also written another, small book called Siddhaanta Bindu. He asks “Why did I write this book?” Answers it himself. To help those who can not themselves read and comprehend Vedanta shaastra, or are lazy. The commentary on Advaita Siddhi is called Brahmaanandeeyam. It was written by Gowda Brahmananda, another Bengali. The same Brahmananda has also written a commentary on Siddhanta Bindu called Binduteekaa. Vedanta Shastra means --- 1. Brahmasootram by Veda Vyasa. 2. Bhashyam on it by Shankara Bhagavatpada. 3. Commentary on that, called Parimalam by Vachaspati Mishra. 4. Bhaamati, commentary on that, by Amalananda. 5. Appayya Dikshitar’s commentary, Parimalam, on Kalapataru. These five together are called Veda Sastram. These have been explained like clear water in Siddhanta Bindu. The Bengal scholars have said that Appayya Dikshitar’s Parimalam is the definitive work on Veda Shastra.
Appayya Dikshitar was a great Shiva Bhakta. In his youth, he was teaching his disciples. Then an elder, Narasimha Ashrami said “Have you read much? What have you studied?” Appayya Dikshitar replied in Sanskrit --- I have not memorised the Vedas. I have also not read any one shastra in detail. But, I only have deep devotion to Bhagavan Paramashiva. --- After observing Appayya Dikshitar’s teaching, Narasimha said --- How can I praise enough your generosity? People look to the rich for wealth. But the Kalpavriksh itself is looking to you for meaning --- He advised Dikshitar to write the commentary on Kalpataru. Hence, the name, Parimalam, pure fragrance. The stone refers to it. Great advaita treatise. Many would have read Nyaayarakshaamani. Fewer would have read Parimalam. Even less would be for Shivaargamani Deepikaa. Appayya Dikshitaar’s brother’s grandson Neelakanta Dikshitaar was Minister of Tirumala Nayaka of Madurai. Great scholar. He has praised Appayya Dikshitar as --- “The composer of Shivargamani at the feet of Sri Kanta”. It is full of shastra matters. He has also written books of Vishnu stotram.
Here and in Kanchi, Perumal is known as Varadaraja. Dikshitar has written a work called Varadarajastavam, and a commentary on it. In Virinjipuram, he composed Maragatavalli Margabandhu stotram. Being near Tiruvannamalai, he has praised Abheeta Kusha Ambaal. He went to Chidambaram. As deepa aaraadhana was being done at pradosham time, he prayed to Nataraja and merged with that light. He recited this sloka --- This Chidambaram is a world famous holy place. The youngsters here have humility and bhakti. (This statement from a man who has written 100 books!). I have written only a few books. I have no petty desires. I am over seventy. I don’t want this and that. I want only to see the feet of Lord Parameshwara. --- As he finished the slokam, the deepa aaraadhana was over. He leaned on his nearby disciples. They completed the sloka --- He has woken up from the dream called samsara, worldly life. --- Even through he attained samadhi in Chidambaram, and he composed Shivargamani Dipika, Dikshitar did not differentiate between Shiva and Vishnu. In Chidambaram, from one entrance, one can see Nataraja and Govindaraja. At that spot, he sang --- I pray to Vishnu, the husband of Lakshmi, and Shiva, the husband of Parvati; He with a snake for a bed, and He with a snake for an ornament; who killed Mura, the asura; who burnt Tripura; who fought with Banaasura; and the foe of Manmatha. --- Further, he sang --- He may wear the pitaambaram as his cloth; or the different cosmic directions as clothes; let Him ride Garuda; or on the buffalo; let Him sleep; or dance on the stage; but the Parampurusha is only one. I see no difference --- Even if one says both Shiva and Vishnu are the same, there could be a doubt of duality. So, he says “no difference”. He has also told Narasimhaashrami, “I do not know anything other than Shiva bhakti”. Attaining unity with Shiva jyoti, at the end, he showed no aversion to Vishnu. He demonstrated that the same parameshwara manifests in the form of Vishnu; and all other forms, by writing many mangala slokas. He praised one as total Form, Rupam, and the other as total Energy, Shakti. He writes these two slokas in almost all his works. But is it not true that one can meditate on or pray to only One? If we say one minute This; another minute That, one may become like a rolling stone. So, he always had Parameshwara in his heart. From childhood to 72 years of age, with Shiva Bhakti as foundation, he composed Sivargamani Dipika, built the Shivaalayam and wrote so many books. In line with the beliefs of Ramanuja, he composed Nayamayukamaalika. Followers of Ramanuja themselves recognise it as the best exposition. Similarly, he has written Nyaaya Muktaavali, favourable to Madhava beliefs.
In addition to his works on the Advaita of Shankaracharya, such as Nyaaya Rakshamani, Parimalam, Siddhantalasa Sangraham, etc., he also wrote Naya-manjari, a book on Vedanta, similar to Vruttaratnakara. From his writing of books on many belief systems, his generous broad mindedness is clear. Till then, scholars wrote only about their own sects. They would not write about other faiths. Even if there were such books, they will prevent their publication. Among advaitins, another scholar like Dikshita was Vachaspati Mishra. He wrote Baamati. In his period, Madhva and Ramanuja had not yet appeared. Yoga and Sankhya were the two famous paths. There was also the Vaiseshika shaastra. Although they are a bit critical of advaita, Vachaspati Mishra has written lucid books on Yoga, Sankhya and Nyaaya. This illustrates his knowledge of shaastra, and open mind. Vishishtaadvaita gives prominence to Vishnu bhakti.
If Vaishnava devotion is deep, Vishnu himself will speak of advaita. Similarly, if Shiva devotion is strong, He will throw light on advaita. Whether it is Shiva or Vishnu, He will only teach the Truth to a true devotee. That can only be advaita. With this conviction, Mishra wrote books even on other paths. Out of thousands of writers on advaita, only these two Appayya Dikshitar and Vachaspati Mishra had the courage. Since not just one, but two had the courage, we can say that it is the courage inherent in Advaita. Through all the above works, Appayya Dikshitar has praised Ambaal, Shiva, Vishnu, Durga and others.
While seeing his books, one is amazed at how long he must have studied. He has dealt with subtle points of dharma in the 18 Puranaas and all the shaastras. His commentaries are the best. He is immersed in philosophy. He composed 104 works. Great Shivabhakta. Helped 500 scholars to study Shivaargamani Dipika. He performed all the sacrifices mentioned in the Vedas. But he has experience of advaita.
There are reports that due to jealousy of his fame, some wanted to finish him off through assailants. When the attackers came, he prayed --- If fire, Rudraakshram and shaastra had importance, why should this danger come to me? --- There was instantaneous lightning. They were burnt. Since they died in the sight of such a holy man, the men attained moksham. At the beginning Shiva bhakti. In the middle, in a trance, offering self in devotion. At the end, total Shiva bhakti of “Shivapadam Titruksheparam” with scholarship of all shaastraas, Appayya Dikshitar lived in this town of Adayappalam.
In his book Nyaayamuktaavali, he has referred to Madhavachrya as Anandatirtha. He used the respectful term Arya, for Ramanujacharya. He added the term acharya to Sri Kanta. For Bhagavatpada, he did not even use the name, but said, Acaryapada. He says --- I write according to the beliefs of Anandatirtha; the heart of Lakshman Arya; and the way shown by Srikantacharya. When it comes to Acharya’s thoughts, he says that for self-awareness, self-knowledge, I write the views of Vyaasa Muni, as said by Acharya in Brahma Sutram. By this, he has established that the ideas of the author of Brahma Sutra are authoritative as in Acharya’s commentary. First, the views of Anandatirtha. Then, the heart of Ramanuja, for devotion. Thirdly, the stairway of Srikanta for Chandrakalaadhara. Fourthly, the knowledge of Truth through the conclusions of Vyaasa and Acharya. Some may ask --- why so much? Is it not enough to have one right faith? He has replied --- Madhvacharya, Ramanujacharya, Srikantacharya and others have written treatises to get the blessing of God with form, by praying on their qualities and forms. With one kind of worship one can go to Vaikuntam. With another, one can go to the world of family life. In another, Devi worship one can go to Kailasam. Or to Manidweepam. That is why; we have commentaries with different fruits. All rivers flow into the ocean. Similarly, all fruits of Form worship lead to the ocean of aananda.
In Acharya’s commentary, the form of vast aananda shines. Without that, no shaastra can bring real peace. To give true peace is the goal of all shaastra. Acharya’s commentary, based on this principle, should be read. Dikshitar commands us to pray, in our hearts, to that great Acharya. No other author of shaastras has concluded so firmly like this. This is the mark of peace. Fall at his feet and be well, even without uttering his name. May all achieve welfare through bhakti to Acharya.
Srimad Appayya Dikshitar’s Greatness-1st October,2012 is HIS DAY
Sri Kanchi Kamakoti Peetaadhipati, Spoke as follows:-
Srimad Appayya Dikshitendra had established in his birth place, Adayappalam, a temple for Sri Parvatiamma and Sri Kaalakanteshwara Swami. Its Maha Kumbhabhishekam was on 16.03.1960. The Kanchi Jagadguru spoke as follows[1]:
In the Shaalivaahana sahaabda Year 1504, Chitra Bhanu, may this Kaalakanteshwara temple be an auspicious place where Appayya Dikshitar has accomplished many things --- Taught Srikantabhaashyam to 500 vidwaans. Wrote vyakhyanam for Shivaargamani Deepikaa. Kanakaabhishekam by Velur Chinna Bomma Nayakar. Composed many works --- Prithvirajyam Pannivichchi Nyaayarakshaamani, Kalpataru, Parimalam, etc. May it be Auspicious.
Appayya Dikshitaar - Sadaasevaa
Arunagiri Dikshitaar - Sadaasevaa
Viswajit Appayya Dikshitaar - Sadaasevaa
Umamaheswara Dikshitaar - Sadaasevaa
Yagneshwara Dikshitaar - Sadaasevaa
Marutaalaadilakshan - Sadaasevaa
In this inscription, the names are written along with the term “sadaasevaa”. This has been done 378 years ago. Many important persons have signed. The texts pertain only to Appayya Dikshitaar. In Velur, there was a king called Chinna Bomma Nayakan. Great Shiva bhakta. Dikshitaar had written over 100 books, including Shastraas, and stotras on Maha Vishnu and Parameshwara. The king was greatly pleased. He did abhisekam to Dikshitaar with golden flowers. With that gold, Dikshitar built the Kaalakanteshwara temple. In addition, he arranged for the publicity of one of the three books cited in the stone, namely Shivaargamani Dipika, the other two being Parimalam and Nyayarakshaamani. These latter two books bring out clearly the meaning of Aadi Shankara’s tatva, without naama (name) and roopa (form). Ramanujacharya has done the Vishnuparamaaka bhaashyam. Srikantaachaarya has done bhaashyam with Shivatatva in mind. Appayya Dikshitar has written a commentary on that. That is called Shivaargamani Dipika.
He says, in that book, that I am writing this book on the order of the Parameshwara playing in the cave, in the heart of the Velur King. It is a very big book. It is a foundation of many works on Shaiva shaastra.
The temple was built with the money from the kanakaabhishekam. He felt that the temple was not enough. Wrote shaastram. From shaastra comes philosophy; from it bhakti, to build more temples. Even those who don’t know shaastra can go to the temple sannidhi, near God, and get anugraham, grace. Temples should be built on the foundations of shaastraas, and not just concrete. Only then more temples will come. In the Shivargamani Dikshitaar is at a peak. Many read Acharya Bhashyam. But, very few read Shaiva shaastram. So, Dikshitar established facilities for 500 to study Shivargamani Dipika. The Prithvi raajyam indicates that Dikshitar advised the king on governance. Sada sevaa shows that the elders were witness to this arrangement.
We have four Vedas --- Rig, Yajur, Sama, Atharva; and six shaastraas --- Nyaaya, Vaiseshika, Yoga, Sankhya, Mimamsa, Vedantam. People also talk of 4 shastras, namely --- Tarkam, Vyaakaranam, Mimamsa and Vedanta. Vadanta, namely the end of the Vedas, is important. In the Vyaakarana shastra, Advaita Siddhi has a high place. Written by Madusudhana Saraswati of Bengal. He has also written another, small book called Siddhaanta Bindu. He asks “Why did I write this book?” Answers it himself. To help those who can not themselves read and comprehend Vedanta shaastra, or are lazy. The commentary on Advaita Siddhi is called Brahmaanandeeyam. It was written by Gowda Brahmananda, another Bengali. The same Brahmananda has also written a commentary on Siddhanta Bindu called Binduteekaa. Vedanta Shastra means --- 1. Brahmasootram by Veda Vyasa. 2. Bhashyam on it by Shankara Bhagavatpada. 3. Commentary on that, called Parimalam by Vachaspati Mishra. 4. Bhaamati, commentary on that, by Amalananda. 5. Appayya Dikshitar’s commentary, Parimalam, on Kalapataru. These five together are called Veda Sastram. These have been explained like clear water in Siddhanta Bindu. The Bengal scholars have said that Appayya Dikshitar’s Parimalam is the definitive work on Veda Shastra.
Appayya Dikshitar was a great Shiva Bhakta. In his youth, he was teaching his disciples. Then an elder, Narasimha Ashrami said “Have you read much? What have you studied?” Appayya Dikshitar replied in Sanskrit --- I have not memorised the Vedas. I have also not read any one shastra in detail. But, I only have deep devotion to Bhagavan Paramashiva. --- After observing Appayya Dikshitar’s teaching, Narasimha said --- How can I praise enough your generosity? People look to the rich for wealth. But the Kalpavriksh itself is looking to you for meaning --- He advised Dikshitar to write the commentary on Kalpataru. Hence, the name, Parimalam, pure fragrance. The stone refers to it. Great advaita treatise. Many would have read Nyaayarakshaamani. Fewer would have read Parimalam. Even less would be for Shivaargamani Deepikaa. Appayya Dikshitaar’s brother’s grandson Neelakanta Dikshitaar was Minister of Tirumala Nayaka of Madurai. Great scholar. He has praised Appayya Dikshitar as --- “The composer of Shivargamani at the feet of Sri Kanta”. It is full of shastra matters. He has also written books of Vishnu stotram.
Here and in Kanchi, Perumal is known as Varadaraja. Dikshitar has written a work called Varadarajastavam, and a commentary on it. In Virinjipuram, he composed Maragatavalli Margabandhu stotram. Being near Tiruvannamalai, he has praised Abheeta Kusha Ambaal. He went to Chidambaram. As deepa aaraadhana was being done at pradosham time, he prayed to Nataraja and merged with that light. He recited this sloka --- This Chidambaram is a world famous holy place. The youngsters here have humility and bhakti. (This statement from a man who has written 100 books!). I have written only a few books. I have no petty desires. I am over seventy. I don’t want this and that. I want only to see the feet of Lord Parameshwara. --- As he finished the slokam, the deepa aaraadhana was over. He leaned on his nearby disciples. They completed the sloka --- He has woken up from the dream called samsara, worldly life. --- Even through he attained samadhi in Chidambaram, and he composed Shivargamani Dipika, Dikshitar did not differentiate between Shiva and Vishnu. In Chidambaram, from one entrance, one can see Nataraja and Govindaraja. At that spot, he sang --- I pray to Vishnu, the husband of Lakshmi, and Shiva, the husband of Parvati; He with a snake for a bed, and He with a snake for an ornament; who killed Mura, the asura; who burnt Tripura; who fought with Banaasura; and the foe of Manmatha. --- Further, he sang --- He may wear the pitaambaram as his cloth; or the different cosmic directions as clothes; let Him ride Garuda; or on the buffalo; let Him sleep; or dance on the stage; but the Parampurusha is only one. I see no difference --- Even if one says both Shiva and Vishnu are the same, there could be a doubt of duality. So, he says “no difference”. He has also told Narasimhaashrami, “I do not know anything other than Shiva bhakti”. Attaining unity with Shiva jyoti, at the end, he showed no aversion to Vishnu. He demonstrated that the same parameshwara manifests in the form of Vishnu; and all other forms, by writing many mangala slokas. He praised one as total Form, Rupam, and the other as total Energy, Shakti. He writes these two slokas in almost all his works. But is it not true that one can meditate on or pray to only One? If we say one minute This; another minute That, one may become like a rolling stone. So, he always had Parameshwara in his heart. From childhood to 72 years of age, with Shiva Bhakti as foundation, he composed Sivargamani Dipika, built the Shivaalayam and wrote so many books. In line with the beliefs of Ramanuja, he composed Nayamayukamaalika. Followers of Ramanuja themselves recognise it as the best exposition. Similarly, he has written Nyaaya Muktaavali, favourable to Madhava beliefs.
In addition to his works on the Advaita of Shankaracharya, such as Nyaaya Rakshamani, Parimalam, Siddhantalasa Sangraham, etc., he also wrote Naya-manjari, a book on Vedanta, similar to Vruttaratnakara. From his writing of books on many belief systems, his generous broad mindedness is clear. Till then, scholars wrote only about their own sects. They would not write about other faiths. Even if there were such books, they will prevent their publication. Among advaitins, another scholar like Dikshita was Vachaspati Mishra. He wrote Baamati. In his period, Madhva and Ramanuja had not yet appeared. Yoga and Sankhya were the two famous paths. There was also the Vaiseshika shaastra. Although they are a bit critical of advaita, Vachaspati Mishra has written lucid books on Yoga, Sankhya and Nyaaya. This illustrates his knowledge of shaastra, and open mind. Vishishtaadvaita gives prominence to Vishnu bhakti.
If Vaishnava devotion is deep, Vishnu himself will speak of advaita. Similarly, if Shiva devotion is strong, He will throw light on advaita. Whether it is Shiva or Vishnu, He will only teach the Truth to a true devotee. That can only be advaita. With this conviction, Mishra wrote books even on other paths. Out of thousands of writers on advaita, only these two Appayya Dikshitar and Vachaspati Mishra had the courage. Since not just one, but two had the courage, we can say that it is the courage inherent in Advaita. Through all the above works, Appayya Dikshitar has praised Ambaal, Shiva, Vishnu, Durga and others.
While seeing his books, one is amazed at how long he must have studied. He has dealt with subtle points of dharma in the 18 Puranaas and all the shaastras. His commentaries are the best. He is immersed in philosophy. He composed 104 works. Great Shivabhakta. Helped 500 scholars to study Shivaargamani Dipika. He performed all the sacrifices mentioned in the Vedas. But he has experience of advaita.
There are reports that due to jealousy of his fame, some wanted to finish him off through assailants. When the attackers came, he prayed --- If fire, Rudraakshram and shaastra had importance, why should this danger come to me? --- There was instantaneous lightning. They were burnt. Since they died in the sight of such a holy man, the men attained moksham. At the beginning Shiva bhakti. In the middle, in a trance, offering self in devotion. At the end, total Shiva bhakti of “Shivapadam Titruksheparam” with scholarship of all shaastraas, Appayya Dikshitar lived in this town of Adayappalam.
In his book Nyaayamuktaavali, he has referred to Madhavachrya as Anandatirtha. He used the respectful term Arya, for Ramanujacharya. He added the term acharya to Sri Kanta. For Bhagavatpada, he did not even use the name, but said, Acaryapada. He says --- I write according to the beliefs of Anandatirtha; the heart of Lakshman Arya; and the way shown by Srikantacharya. When it comes to Acharya’s thoughts, he says that for self-awareness, self-knowledge, I write the views of Vyaasa Muni, as said by Acharya in Brahma Sutram. By this, he has established that the ideas of the author of Brahma Sutra are authoritative as in Acharya’s commentary. First, the views of Anandatirtha. Then, the heart of Ramanuja, for devotion. Thirdly, the stairway of Srikanta for Chandrakalaadhara. Fourthly, the knowledge of Truth through the conclusions of Vyaasa and Acharya. Some may ask --- why so much? Is it not enough to have one right faith? He has replied --- Madhvacharya, Ramanujacharya, Srikantacharya and others have written treatises to get the blessing of God with form, by praying on their qualities and forms. With one kind of worship one can go to Vaikuntam. With another, one can go to the world of family life. In another, Devi worship one can go to Kailasam. Or to Manidweepam. That is why; we have commentaries with different fruits. All rivers flow into the ocean. Similarly, all fruits of Form worship lead to the ocean of aananda.
In Acharya’s commentary, the form of vast aananda shines. Without that, no shaastra can bring real peace. To give true peace is the goal of all shaastra. Acharya’s commentary, based on this principle, should be read. Dikshitar commands us to pray, in our hearts, to that great Acharya. No other author of shaastras has concluded so firmly like this. This is the mark of peace. Fall at his feet and be well, even without uttering his name. May all achieve welfare through bhakti to Acharya.